The works of John Witherspoon : containing essays, sermons, &c., on important subjects ... together with his lectures on moral philosophy eloquence and divinity, his speeches in the American Congress, and many other valuable pieces, never before published in this country

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The works of

John

Witherspoon

THE

WORKS

OF'

JOHN WITHERSPOON, D. D.

Sometime minister of the gospel at paisley, and late
president of princeton college, in new jersey.

containing

ESSAYS, SERMONS, &c.

ON

IMPORTANT SUBJECTS j

INT::;NDED to illustrate and establish THE DOCTHnNE ov

SALVATION flY GRACE, AND TO POINT OUT ITS

INFLUENCE ON HOLINESS OF LIFE.

TOGETHER WITH HIS

LiEJGTURES ON MORAL PHILOSOPHY,
ELOQUENCE AND DIVINlTYj

HIS SPEECHES IN THE AMERICAN CONGRESS j

A-JD MA^Y OTHER VALtJAULE PIECES, NEVER BEFORE
PUBLISHED IN THIS'COCNTRY.

VOL. I.

EDINBURGH :

?RIKTED FOR J. OGLE, PARLIAMtKT-SOUARE j M. OGLE,

GLASGOW J-OGLES, DUNXAN, & COCHRAN, LONDON 5

AND T. JOHNSTON, DUBLIN.

1915.'

C;. Gaw, PrinttP.

CONTENTS.

Page

Life bf tbe Authov.* 9

An Essay on Justificatiok j to which is prefix-
ed, a Letter to the Rev. James Her vey,.. ...... 35

/ Treatise on Regeneration.
Introduction, ^*^.^ ..«. ••••• 107^

Chap. I.

Some general observations on the metaphor used by
the apostle John, Except a man be born again;.
aud the same or similar expressions to be found in
otlier parts of the word of God, .^»..... v.. ►...«. 115-

J 1. From this expression. Except a vum he born
again., he caimot see the kingdom of God, we
may learn the greatness of that change which
must pass upon every child of Adam, before
he can become an heir of life,*.* 117

J 2. This expression, Except a man be born againy
and other similar expressions, iniply that the
change here intended is not merely partial,
but universal, •»....... 123

§ 3. From these words, Except a man be born again^
he cannot sec the kingdom of God, and other
similar expressions in the holy Scriptures, we
may infer that the change here intended is
not merely external ajid impctfect ^hut inward^,
essential, and complete , ^... 131

J 4. From this metaphor, Except a ?fian be born
again J he cannot sec the kingdom rf God jS^nd

CONTENTS.

Page
other parftllel expressions In the holy Scrip-
tures, we aiaj learn that the change here in-
tended is supernatural, 161

Chap. II.'
In which Is shewn wherein this change doth proper-
ly and directly consist, and what are its princip^

evidences and fruits, 173

^ 1. Wherein the change in regeneration doth pro-
perly and directly consist, ib.

J 2. The second part of this change, 180

j 3. The effects of regeneration, with some of the

principal evidences of its sincerity, 191

^ 4. A more particular inquiry into what properly

constitutes the sincerity of the change, 209 ■

Chap. HI.
Of the steps by wliich this change is accomplished, 23 V
j 1. There must be a discovery of the real nature of

God, > c 234.

J 2. Ther€ must be a cHstovery of the infinite gloiy

of God,. 245

^ 3. There must be a conviction of sin and danger, 257^
J 4. Of the degree of sorr'OW for sin in true penitents, 270
J 5. Acceptance of salvation through the cross of

Christ, 2S3

J 6. How the believer recovers peace of conscience, 2C5
7. How the Christian is governed in his daily con-
versation, 303

CoNCLusioy, 310 »/

ACCOUNT

OF THE

LIFE

OF

The Rev. JOHN WITHERSPOON,

D. D. L. L. D.

ACCOUNT

OF THE

LIFE

OF

The R£V. JOHN WITHERSPOON,

n. D. L. L. D.

WHEN the works of men, eminent
both for their intellectual and mo-
ral excellence, are presented to the Public,
it is natural to presume that the Public will
feel a desire to be favoured with some ac-
count of them. It is fiom a presumption of
this kind, that the following brief account
has been drawn up of the late eminent Dr
WiTHERSPOON. Those who take pleasure la
acquainthig themselves with the history of
persons who have been blessed with superior
talents, and enabled strenuously to devote
themselves to truth, to virtue, and to the
best interests of mankind, will feel peculiar
interest in perusing a faithful memoir of this
eminent divine.

Xll ACCOUNT OF THE LIFE

Dr WiTHERSPooN was a branch of a very
respectable family, which had long possessed
a considerable landed property in the east of
Scotland. He was lineally descended from
that eminent man of God, the Rev. John
Knox, well known as the prime instrument
of. spreading and establishing the reformed
religion in this part of the United King-
doms. The Doctor was born on the 5th
(.hy of February 1722 ; and his father was,
at that time, minister of the parish of Yes-
ter, about 18 miles from Edinburgh, His
father was a worthy man — eminent not only
for piety, but for literature, and for a habit
of extreme accuracy in all his writings and
discourses. Any propensity, when it has
once become characteristical of a race, is pe-
culiarly apt to be propagated by the influ-
ence of early associations. The father's ex-
ample, therefore, may be supposed to have
contributed not a little to form in the son
that taste and love of correctness, united
with a dignified simplicity, for which he was
so much and so justly distinguished through
the whole of his life.

Young WiTHERSPOON was very early sent
to the public school at Haddington, where
his father spared no expence in his educa-

OF DR-WITHERSPOON. Xlll

tion. He bad been at tbat seminary but a
little wbile vvben be attracted particular no-
tice. He was distinguisbed for assiduity in
bis studies, for soundness of judgment, and
for clearness and quickness of conception,
among bis scbool fellows, many of wbom
bave since filled some of tbe bigbest stations
in tbe literary and political world.

At tbe age of fourteen, be was removed
to tbe University of Edinbiu'gb, wbere he
continued attending tbe different Proffessors
witb a great degree of credit in all tbe
bi'ancbes of learning, until the age of tw'en^
ty-one^ when be was licensed to preach tbe
ox)spel. When a student at tbe Divinity
Hall, bis character stood remarkably high
for his taste in sacred criticism, and for a
precision of thinking, and a perspicuity of
expression, rarely attained at so early a pe-
riod.

He bad scarcely left tbe University when
he was invited to be Assistant and Successor
to his father in the parish of Ye&ter. How-
ever, be chose rather to accept an invitation
from the parish of Beitb, in the west of
Scotland, where be was ordained with the
universal consent of the people, and where
B3

V ACCOUNT OF THE LIFE

he afterwards received many pleasing ta-
kens of their high esteem and cordial affec-
tion. It is devoutly to be wished that such
happy settlements were more frequent in
the Church of Scotland, and that they were
not so often prevented by the impolitic ex-
ercise of the law of patronage.

From Beith, he soon received a call to
the large and flourishing town of Paisley, so
celebrated for its various and excellent ma-
nufactures. There he resided with high re-
putation, and laboured in the work of the
Lord with uncommon success. There his
name will long be held in sacred remem-
brance.

During his residence at Paisley, he was
invited to Dublin, in Ireland, to take the
charge of a numerous and respectable con-
gregation in that city. He was also invited
to Rotterdam, in the republic of the United
Provinces, and to the town of Dundee, in
his own country. But he could not then
be induced to quit such a sphere of comfort
and usefulness as Paisley afforded him. He
rejected also, in the first instance, the invita-
tion of the Trustees of the College of New
Jersey, in America. He thought it almost
impossible to dissolve connections at home,

OF DR WITHERSPOON. XV

which hud been so long endeared to him ;
to leave a place where he was so much re-
spected and so very happy ; and, in the
middle of his career, to bury himself, as he
apprehended, in a new and distant country.
But, urged by all the friends whose judg-
ment he most respected, and whose friend-
ship he most valued ; hoping too that his
sacrifices might be more than repaid by
his being made peculiarly useful in promo-
ting the cause of Christ, and the interests of
learning in the new world, and knowing that
Jersey College had been consecrated from
its foundation to those great objects to which
he had devoted his life, he consented, on a
second application, to wave every other con-
sideration, to cross the Atlantic, and to take
the important charge to which he had been
called, with the concurrent wishes and the
highest expectations of all the friends of the
College *. Their expectations were not dis-
appointed. The reputation and prosperity

* Dr WiTHERSPOON arrived with his family in Ameii-
ca in the month of August 1768. He was the sixth Pre-
sident of the College since its foundation in the year 1746.
His five predecessors were, the Rev. Messrs Jonathan
Dickenson — Aron Burr — Jonathan Edwards

XVl ACCOUNT OF THE LIFE

of the College under Dr Witherspoon's atl-
ministration equalled the highest hopes that
even the most sanguine entertained.

New Jersey College was founded, and has
since heen chiefly supported, by private li-
berality an-d zeal. Its finances, from a va-
riety of causes, were in a very law and de-
clining condition, when Dr Witherspoon
arrived in America. But his reputation ex-
cited an uncomnK)n liberality in the Public,
and his personal exertions, which extended
from Massachusetts to Virginia, soon raised
its funds to a flourishing state. The war of
the Revolution, indeed, afterwards obstruct-
ed its growth, and almost annihilated its re^

— Samuel Davies — and Dr Samuel Findley j men
deservedly celebrated for their learning, genius, and piety.
Mr Dickenson and Mr Edwards were advanced in life
when chosen to the Presidency, and their labours therc^
fore were not of so long continuance*

A little before Dr WiTHERSPoaN left Scotland, and
while he was in great suspense whether it was his duty to
leave it or not, a gentleman possessed of a considerable
property, and a relation of the Doctor's family, promised
to make him his heir if he would not go to America. This
fact shews that the Doctor's conduct was directed, not by
selfish, but by the most pure and. disinterested motives.

OF DR WITHERSPOON. XVU

sources ; yet nuich, even then, was the in-
stitution indebted to his enterprise and ta-
lents.

But the chief advantages which it deriv-
ed were from his Hterature, his superinten-
dence, his excellent example, and from the
general turn and tone which he gave to the
literary pursuits of the students. Formerly
the course of instruction had been too super-
ficial, and the metaphysics and philosophy
that were taught tinctured abundantly with
the dry and unedifying forms of the schools.
This defect, however, ought not to be im-
puted to the great and worthy men who
had presided over the institution before
bin] ; but rather to circumstances existing
from the infant state of the country, over
which it was not to be expected that they
could, all at once, have a sufficiently com-
manding power. But true it is, that since-
the election of Dr Witherspoon to the Pre-
sidency, learning has received an extension
that was not known before in the American
seminaries. He introduced into their phi-
losophy all the most liberal and modern im-
])rovements of Europe. He made the phi-
losophical course embrace the general prin-
ciples of policy and public law 3 he incor-

XVIU ACCOUNT OF THE LIFE

poratcd with it sound and rational metaphy-
sics, equally remote from the doctrines of
fatality and contingency ; from the barren-
ness of the schools, and from the excessive
refinements of those coTitradictory, but e-
qually absurd and impious classes of scep-
tics, who either wholly deny the existence of
matter, or maintain that nothing but matter
exists in the universe.

The numbers of men of distinguished ta-
lents, in the different Hberal professions, who
received the elements of their education
undei^" Dr Witherspoon, demonstrate how
eminent his services were to the College of
New Jersey, Under his auspices have been
formed a gi^eat proportion of the Clergy of
the American Church, and to his able in-
structions America owes many of her most
distinguished patriots and legislators. Above
thirty of his pupils have arisen to the ho-
nour of being members of the Congress,
and among these ai'e to be found some of
the first characters for reputation and use-
fulness.

Dr Witherspoon continued directing the
Institution of which he was President with
increasing success, till the commencement of
the American war. But that calamitous

OF DR WITHERSPOON, X13C

event suspended bis functions and dispersed
the Colfege. He then entered upon a new
scene, and appeared in a new character.
Still, however, he shone with his usual
lustre. Knowing his distinguished abili-
ties, the citizens of New Jersey elected
him as one of the most proper delegates
whom they could send to that Convention
which formed their Republican Constitu-
tion. In this Convention he appeared, to
the astonishment of all the Professors of
the law, as profound a civilian as he con-
fessedly was 71 philosopher and divine. What
an exhibition this of the extent and variety
cf the powers of his mind !

From the revolutionary committees and
conventions of the State, he was sent early
in the year 1776, as a representative of the
people of New Jersey to the Congress of
United America. He was seven years a
•member of that body, which, in the face of
innumerable difficulties and dangers, secu-
red to Americans the establishment of their
Independence. Dr Witherspoon was al-
ways firm amidst the most gloomy and for-
midable aspects of public affairs, and always
discovered the greatest reach and presence
of mind in the most embarrasing situations.

XX ACCOUNT OF THE LIFE

It is impossible here to enter into all hi
political ideas. It is but justice however to
observe, that on almost all subjects on which
he differed from the majority of his brethren
in Congress, his principles have been justifi-
ed by the result. It is sufficient to select
only a few examples.

He constantly opposed the expensive mode
of supplying the army hy commission, which
was originally adopted ; and combated it,
until after a long experience of its ill ef-
fects, he, in conjunction with a few firm and
judicious associates, prevailed to have it done
by contract *.

He opposed, at every emission after the
first or second, that paper currency which
gave such a wound to public credit, and
which would have defeated the revolution
if any thing could f , and even hazarded his
popularity for a time by the strenuousness of
his opposition.

* Congress at first supplied the army by allowing 3
certain commission per cent, on the monies that the com-
missioners expended. This invited expence. At length
they were induced to agree to the mode by contract ; or al-
lowing to the purchaser, a certain sum per ration.

t instead of emissions of an unfunded paper, beyond li
certain quantum, Dr Witherspoon urged the propric-

OF DR WITHERSPOON. XXI

In the information of the original confe-
deration, he complained of the jealousy and
ambition of the individual States, which
were not willing to intrust the general go-
vernment with adequate powers for the com-
mon interest. He then pronounced ineffi-
cacy upon it. But he complained and re-
monstrated in vain *.

Over-ruled however at that time, in these
and in other objects of importance, he had
the satisfaction of living to see America re-
vert, in almost every instance, to his original

tv of making loans, and establishing funds for the pay-
ment of the interest -, .which, in the temper of the public
mind, lie thought could then have been easily eft'ected.
America has since regretted that she had not pursued
that policy, the Doctor afterwards, at the instance of
some of the very gentlemen who opposed him in Con-
gress, published his ideas on the nature, value, and uses
of money, in one of the most clear and judicious essays
that perhaps was ever written on the subject.

* He particularly remonstrated against the tardy. In-
efficient, and faithless manner of providing for the public
exigencies and debts by requisition on the several States.
He insisted on the propriety and necessity of the govern-
ment of the unioa holding in its own hands the entire re-
gulation of commerce, and the revenues that might be de-
rived from that source. These, he contended, would
be adequate to all the \fants of the United States, in a
season of peace.

Vol. T. C

XXll- ACCOUNT OF THE LIFE

i^Ieas ; ideas founded on a sound and pene-
trating judgment, and matured bj deep re-
flection, and an extensive observation of inen
and things. But it is needless to trace his
political career farther ; it is enough to add,
that while he was thus engaged in serving
his country in the character of a civilian,
he did not lay aside his duty as a minister.
He gladly embraced every opportunity of
preaching, and of discharging the other du-
ties of his sacred office. This he consider-
ed as his highest character, and honour in
life.

The College having been collected as soon
as possible after its dispersion, instruction was
recommenced under the immediate care of
tlie Vice-preyident *. Dr Witherspoon's

* The Rev. Dr Samuel S. Smith, who was unani-
mously chosen DrWiTHERSPOON's successor, on the sixtU
day of may 1795. This gentleman's character needs no
culogium here. His several publications, and particu-
larly his ingenious essay on '* The causes of the variety
of complexion and. figure of the human species," deliver-
ed before the Philosophical Society in Philadelphia, Feb-
ruary 28. 1787, afford sufficient testimony of his genius
and learning. The last mentioned work has distinguish-
ed him in the estimation of the literati, both in Europe
and America. As soon as it made its apearance in Eu-
rope, it was read with avidity. It shortly passed under

OF DR WITHERSPOON. XXlll

name, however, continued to add celebrity
to the institution; and it has fully recover^
ed its forme I* reputation.

The American struggle for liberty draw-
ing to a period, and the Doctor feeling age
advancing upon him, was desirous of resign-
ing his place in Congress; and would have
fain retired, in a measure, from the burdens
of the College.

But, notwithstanding his wish for repose,
he was induced through his attachment t©
the institution over which he had so long
presided, once more to cross the ocean to^
promote its benefit. He again visited Bri-
tain, but the fruit of his voyage was not in-
deed answerable to the wishes of his Ame-
rican friends, yet they felt not the less in^
debted to his enterprise and zeal.

From the very learned and splendid ap-
pearances which Dr Witherspoon was ena-
bled to make, both in the College of New
Jersey and in the Congress of United Ame-

more editions tban one in Great Britain. It was tran-
slated into the French language, and published with great
eclat at Paris ; and has been since translated into the
German language, and published with annotations by a
professor of moral philosophy, in one of the universities
of that empire.

€ 2

XXIV ACCOUNT or THE LIFE

rica, he was doubtless much indebted to the
operation of circumstances in which he was
placed previously to his departure from his
native country. While a member of the
councils and courts of the Church of Scot-
land, he took a most active and decided part
in ecclesiastical politics. To this may be
traced, in some measure, the illustrious dis-
play which he afterwards gave of his diver-
sified talents for being a man of business, a
financier, and a public speaker.

'The Chmxh of Scotland is well known
to be divided into two parties, the one dif-
fering wddely from the other in their ideas
of ecclesiastical management. The one have
declared themselves abundantly zealous to
confimi and even extend the rights of pa-
tronage; while the other wish either to a-
bridge these rights, or to confine their o-
peration so as to extend the influence and
secure the consent of the people in the set-
tlement of ministers. The popular party
are considered as more zealous for the doc-
trines of grace and for the articles of reli-
gion in all their strictness, as contained in
the national Confession of Faith. The op-
posing party again, who may be denomina-
ted the unpopular one, seem willing to allow

OF DR WITHERSPOON. XXV

a greater latitude of opinion, and generally
])reach in a style that seems less evangelical,
and less fitted to aflfect the hearts and con-
sciences of the hearers. They designate
themselves moderate men, and therefore stre-
nuously oppose what they call the luildness
of orthodoxy, the madness of fanaticism^ the
frenzy of the people. To the conduct of
their opposing, 7noderate brethren, the po-
pular clergy attribute most of the unhappy
religious divisions which have taken plac©
in Scotland ; and could they be but persua-
ded to relinquish their unpopular measures,
it is believed that most of the sectaries would
in time be brought back to the communion
of the Established Church*

Dr WiTHERSPGON, whilc he remained in
the Church of Scotland, was strenuous in
his eftorts to bring about this consummation,
so much to be desired by all her serious and
enlightened friends. He laboured to make
his clerical, brethren lay aside their unchris-
tian feuds, understand their own true inte-
rest and the interest of the flocks committed
to their charge. He wished to see them co-
oj)erating as men of one heart and of one
mind. He longed to witness the death and
burial of. division ; to witness the Church of

c a

XXVI ACCOUNT OF THE LIFE

Scotland rejoicing in the reconcilement of
her sons ; to witness the wandering flocks
brought back to the fold, and peace and
love, the sound characteristics of the reli-
gion of Jesus, thoroughly established in. the
land.

In promoting these views, he thought it
his duty to act, in the Church Courts, with
those of his brethren, who are usually
denominated the orthodox. Acting with
them, as he did with all, from convic-
tion, and at the same time evincing uncom-
mon knowledge and wisdom, he soan acqui-
red such an influence in their councils, that
he was considered at length as their head
and leader. Before he had acquired this
influence, their councils were managed with-
out union or address, while the measures of
the moderate party had, for a long time, been
artfully conducted by some of the greatest
literary characters in the nation. It had
happened among the orthodox, as it often
does among scrupulous and conscientious
men who are not much versed in the affairs
of the world, that each pursued inflexibly
his own opinion, as the dictate of an honest
independent mind. They thought, that in
no cslse were they to accommodate any thing

OF DR WITHERSPOON. XXVll

to the views of others. They thought Ihat
all address and policy were inconsistent
%vith religion. Hence resulted disunion
of measures and consequent defeat. But
the enlarged mind of Dr Witherspoon,
eager to overcome contention and unite
the parties contending, refused not to com-
bine the wisdom of the serpent with the
harmlessness of the dove. To him the or-
thodox clergy of this church are principally
indebted for that concentration of views,
that harmony of design and system of ope-
ration, which they now possess, and which it
is to be wished they possessed to a still greater
degree. One day, after Dr Witherspoon
had completely baffled, in some important
questions in the General Assembly, the cele-
brated Dr Robertson, at that time the
leader of the opposite party, the latter said
in a pleasant and easy manner, " I think
you have your men better disciplined than
formerly." " Yes," replied Dr Wither-
spoon, " by urging your politics too far, you
have compelled us to beat you with your own
weapons."

Thus, from the habits which he had ac-
quired in his native country, Dr Wither-
spoon was duly prepared for appearing with

XXVin ACCOUNT OF THE LIFE

such magmficence and success in. the eccle-
siastical and civil assemblies of America.
Few men have ever shewn themselves more
able to seize at once the right point of view-
on every question, to disentangle the most
embarrassed subjects, and by clear and con-
clusive reasoning to bring every discussion to
a speedy and decisive termination.

Towards the close of life, however, he felt
and gratified an inclination to retire from
the political scene on which he had long
acted with uncommon dignity and usefuU
Ress. He withdrew in a great measure from-
the exercise of all the public functions that
were not immediately connected with the
duties of his sacred office.

Every day he felt his bodily infirmities
fast increasing. For more than two years
before his death, he suffered the loss of his
sight, which contributed to hasten the pro-
gress of his other disorders. These he bore
with a patience and a cheerfulness rarely
to be met with even in those eminent for
wisdom and piety. His activity of mindj
and anxiety to be useful, would not permit
him, even in this depressing situation, to de-
sist from the exercise of his ministry, and his
duties in the College. He was frecp^ently

OF DR WITHERSPOON. XXIX.

led into the pulpit, both at home and
abroad, during his blindness, and he always
acquitted himself, even then, in his usually
accurate, impressive, and excellent manner.
He had the felicity of enjoying the full use
of his mental powers to the very last. He
died on the i5th day of November 1794,
in the 73d year of his age. The College
of New Jersey lost in him a most distin-
guished President, America one of her ablest
Politicians, and the Church of Christ one of
her most valuable Ministers.—" Blessed are
the dead who die in the Lord : they rest
from their labours, and their works do follow
them."

Of Dr Witherspoon's character as an
ttuthor, it is not necessary to say much. His
Writings are before the Public; and to
every serious intelh'gent reader, they must
discover an uncommon knowledge of hu-
man nature, and a deep and intimate ac-
quaintance with the Holy Scriptures. They
generally strike us, as being at once elo-
quent and convincing, grave and attractive,
j)rofound and plain, energetic and simple.
They evidently shew that the author's learn-

XXX ACCOUNT OF THE LIFE

ing was very extensive ; that God had given
him a great and understanding mind, a quick
apprehension, and a solid judgment.

Dr Witherspoon's talents were various-.
He was not only a serious writer, but one
who possessed also an uncommon fund of re-
fined humour, and delicate satire. A hap-
py specimen of this is seen, in his Ecclesiasti-
cal Characteristics. The edge of his wdt in
that performance was directed against cer-
tain corruptions in principle and practice,
prevalent in the Church of Scotland; and
no attack that was ever made upon the mo-
derate clergy gave so deep a wound, or was
so severely felt. Dr Warburton, the ce-
lebrated Bishop of Gloucester, mentions the
Characteristics with particular approbation,
and expresses his wish that the Church of
England too had such a corrector.

As a preacher, Dr Witherspoon's cha-
racter stood remarkably high. In this de-
partment, he was, in many respects, one of
the best models on which a young pulpit
orator could form himself. It was a singu-
lar felicity to the students in the College of
New Jersey that they had such an example
constantly before them. Religion, from the
manner in which it v»^ivs treated by him, al-

OF DR WITHERSPOON. XXXI

ways commanded the attention of the hear-
ers, even when it did not savingly reach
their hearts. An admirable textuary, a
profonnd theologian, an universal scholar,
simple, yet dignified in his manner, and in-
timately acquainted ^'ith the human heart;
he brought forth all the advantages derived
from these sources, to the illustration and in-
forcement of divine truth.

Though always solemn, affecting, and in-
structive, he was by no means the most fer-
vent and animated orator. A peculiar af-
fection of his nerves, which generally over-
came him, when he allowed himself to feel
very keenly on any subject, obliged him,
from his earliest entrance on public life, to
impose a strict restraint upon his sensibility.
He wa^ therefore under the necessity of sub-
stituting gravity and seirousness of manner
in public speaking, in room of that warmth
and fire of which he was so ca])able by na-
ture, and which he so much admired in
others when managed with prudence.

It was impossible to hear him without at-
tention, or to attend to him without im-
provement. He had a happy talent at un-
folding the strict and proper meaning of the
sacred writer, in any text from which he

XXXll ACCOUNT OF THE LIFE

chose to discourse ; at concentrating and gi-
ving perfect unity to every subject which
he treated, and presenting to his audience
the clearest and most comprehensive views
of it. His sermons were distinguished for
judicious and accurate division, for profound
remarks on human nature and human life,
and for luminous illustrations of Scripture,
In his discourses, he delighted to dwell
chiefly on the great and distinguishing doc-
trines of the gospel. And these he brought,
as far as possible, to the level of every un-
derstanding, and to the feelings of every
heart. He seldom chose to lead his hearers
into speculative discussions, and never to en-
tertain them by a mere display of talents.
All ostentation in the pulpit he viewed with
the utmost aversion and contempt. During
the whole of his Presidency, he was ex-
tremely solicitous to train those studious
youths, who had the ministry of the gos-
pel in view, in such a manner, as to secure
the greatest respectability, as well as useful-
ness, in their sacred profession. It v>'as his
constant advice to young preachers, never
to enter the pulpit without the most careful
preparation. It was his ambition and his
hope to render those in the holy ministry the

OF DR WITHERSPOON. XXXlll

most pious and exemplary body of men in
the American Republic.

His personal religio?i is well known. Few
men were ever more anxious to walk close
with God, and by a sober, righteous and pi-
ous life, to adorn the doctrines of the gos-
pel. Besides the daily devotions of the clo-
set and the family, he regularly set apart,
with his household, the last day of every
year, for fasting, humiliation, and prayer.
He was also in the practice of spending
days in secret exercises of this kind as occa-
sion required. He was enabled, while on
earth, to " continue patiently in well do-
ing/' and he is now in heaven enjoying his
everlasting reward.

*' The memory of the just is blessed." >

May we all be adorned with their character^
and admitted to their happiness.

^anongate, Edin.
August 1804.

iV. B, the materials of this Memoir have
^Deen chiefly derived from a sermon preach-
ed in consequence of Dr WixHERbPooN's
death, by the Rev. Dr Rodgeks, senior mi-
nister of the United Presbyterian C))urches,
in the city of New York.

Vol. I. D

ESSAY

ON THE

CONNECTION

BETWEEN THE

DOCTRIiNE OF JUSTIFICATION

BY THE
IMPUTED RIGHTEOUSNESS OF CHRIST
AND

HOLINESS OF LIFE;

With some Reflections upon theReception which

that Doctrine hath generally met with

in the World.

TO WHICH IS PREFIXED,

A LETTER to the Rev. Mr James Hervey,
Rector of Weston- Favell, Northamptonshire,
Autiior of Theron and Aspasio.

LETTER

TO THE

Rev. Mr JAMES HERVEY.

Sir,

WHEN Christ our Saviour was about to go to
his Father, he told his disciples, " If the
world hate you, ye know that it hated me before it
hated you. If ye were of the world, the world
would love his own ; but because^'ye are not of the
world, but I have chosen you out of the world,
therefore the world hateth you." I am persuaded
that by this he did not only intend to forewarn the
twelve of the offence which that generation would
take at the ignominy of the cross, but also to inti-
mate that the case would be the same in^ all ages ;
that his doctrine would meet with great resistance
and opposition ; and that the temper and character
of his real disciples would be very different from
the spirit that would generally prevail in the world.
This hath been continually verified in experience.
For as many in the highest stations, and of highest
repute for wisdom in the world, did set themselves
against the gospel at its fu'st publication, so even
where there is a nominal profession of it, there is
still au opposition to its doctrines, in their simplicity
D3

38 LETTER

and purity, by the world ; that is to say, those who
have mos t sway in it, who are the most passionate
admirers of its fashions, and the most assiduous pro-
secutors of its honours and pleasures.

It may be also observed, that there is sometime s,
perhaps even generally, a sovereignty of divine pro-
vidence in the choice of the instruments employed
in spreading the gospel. As at first twelve illiterate
lishermen were chosen, so, often since that time, the
weakest and most unlikely have been pitched upon,.
** that our faith might not stand in the wisdom of
men, but in the power of God." Hence it fre-
quently happens, that it is not only difficult to make
men believe the gospel, but even to persuade them,
to hear it. They are apt to despise and deride the
message^ because of the meanness of the messenger,
or the homeliness o£ the terms in which it is deliv-
ered. This is particularly the case with the pre-
sent age. From a certain love of ease, and luxury
of mind, they despise and trample upon all instruc-
tions which have not something pleasing and insinu-
ating in their dress and form.

You> Sir, are one of those happy few, who have
been willing to consecrate the finest natural talents-
to the service of €hrist in the gospel,, and are not
ashamed of his cross. You have been able to pro-
cure attention upon some subjects, from many who
would haidly have given it to any other writer;
This hath made me observe, with particular atten-
tion, the effect of your last performance, Theron.
and Aspasio, the character given to it, and the ob-
jections raised against it. And I have always found,^
that the most specious and plausible objection, and

T 0 MR HtnviT. 89

that most frequently made against the doctrine of
justification by imputed righteousness, has been in
this case, as indeed visually before, thai it loosens
the obligations to practice. This is what I have
particularly applied myself to refute in the follow-
ing essay, because I have rarely observed it done
distinctly, and at full length, in any writer. And I
have addressed it to you, as a testimony of my
esteem of your excellent and useful writings, as a
public declaration of my espousing the same senti^
ments as to the terms of our acceptance with God,
and my ambition of contributing some small assist-
ance to the support of the same glorious cause. It
was also no small inducement to it, that thereby it
might appear to all, that no external distinctions, or
smaller differences, ought to be any hindrance to a
cordial esteem and affection among the sincere ser-
vants of our common. Master.

The greatest part of what follows was first deliv-
ered in two sermons, but it is now thrown inta
the form of an essay, lest the despised title of a ser-
mon should offend some, and that it might the bet-
ter admit of several additions, both in the body of
the piece and in the notes, which could not have
been so properly delivered frtrm a pulpit. Some of
these regard the philosophical principles which have
of late been published among us, of which I propose,
in a short time, a much fuller discussion ; as there
ifi no way in which the truths of tlie gospel are more
perverted, than by what tlie apostle Paul calls
" philosophy and vain deceit, and oppositions of
science falsely so called-"

40 L E T T E R, &C.

That your useful life may be prolonged, and
that you may have the honour of contributing more
and more to the conversion of sinners, and the edi*
fication and comfort of believers, is the earnest
prayer of,

iir,

Your most obedient humble Servant,

J: W,

AN

ESSAY

ON

JUSTIFICATION,

A1»L the warks and ways of God hare somethJDg
in tliem mysterious, above the comprehension
of any finite understanding. As this is the case
with his works of creation and providence, there is
no reason to expect it should be otherwise in the
astonishing method of the redemption of the world
by Jesus Christ. From this their mysterious nature,
or rather from the imperfect measure and degree in
\\hich they are revealed to us, they are admirably
fitted for the trial of our ingenuity, humility, and
subjection. They are all of them, when seriously
and impartially inquired into, Iioly, just, and good 5
but at the same time, not beyond the cavils and ob-
jections of men of prejudiced, perverse and corrupt
minds.

The apostle Paul, in his epistle to the Romans,
among whom he had never been in person, at great

^^ AN ESSAY ON JUSTIFICATION.

length establishes the fundamental doctrine of the
gospel, that sinners are justified by the free grace of
God, through the imputed righteousness of a Re-
deemer. To this doctrine men do by nature make
the strongest opposition, and are, with the utmost
difficulty, brought to receive and apply it. We
may well say of it in particular, what the same apos-
tle says of the truths of God in general, that <« the
natural man doth not receive them *." It is there-
fore highly necessary to prevent or remove, as far as
possible, the objections that may be brought against
it by the art or malice of Satan, who will, no doubt,
bend the chief force of all his engines against this
truth, knowing that the cordial reception of it is a-
sure and effectual, and indeed the only sure and ef-
fectual means, of destroying his power and influence
in the heart. Accordingly we find the apostle, in
the sixth chapter of the above-named epistle, and first
verse, supposes an objection made against this doc*
trine in the following terms ; << What shall we say
then? shall we continue in sin that grace may
abound ?" To which he answers by rejecting the
consequence with the utmost abhorrence, and in th^
strongest manner affirming it to be without any
foundation.

From the introduction of this- objection by the
apostle, we may either infer that there were, even
in these early days, some who branded the doctrine
of redemption by the free grace of God with this
odious consequence; or that he, by the inspiration -
of the Almighty, did forsee that there should arise,
in some future periods of the Christian church,.ad-

* 1 Cor. ii, 14,

AN ESSAY ON JUSTIFICATION. 43

versaries who would attempt to load it with this
imputation : or that the doctrine is indeed liable, on
a superficial view, to be abused to this unhappy
purpose, by the deceitful hearts of men who are
wedded to their lusts. It is probable that all the
three observations are just ; and the two last render
it a peculiarly proper subject for our attention and
consideration at this time, and in this age.

It is well known that there are many enemies of
this doctrine, of different characters and of different
principles, who all agree in assaulting it with this
objection — that it weakens the obligations to holi-
ness of life, by making our justification before God
depend entirely upon the righteousness and merit of
another. And so far, I think, we must join with
the adversaries of this doctrine, as to lay it down for
a principle — that whatever belief or persuasion, by
its native and genuine tendency, weakens the obli-
gations to practice, must be false. And I will also
assert, in opposition to some modern infidels, (though
some may think that my cause might avail itself of
the contrary opinion) that a man's inward principle,
or the persuasion of his mind, hath a necessary and
unavoidable influence upon his practice *. So that,
if I am not able to shew that justification throuo-h
the imputed righteousness of Christ, is so far from

* That is to say, so far as it can be applied to practice, and so
far as it is real or prevalent above its opposite ; for there are many
truths of a religious nature which men think they believe sonic-
times, but which yet their corrupt passions often make them doubt
of ; and these doubts are nine parts in ten of their lives obversant
to their minds, as a vindication of their licentious practice : in some
sense, such may be said to act in contradiction to their principles ;
but they are principles either not really believed or, which is the

44? AN ESSAY ON JUSTIFICATION.

weakening the obligations to holiness, that, on the
contrary, the belief cand reception of it, as its neces-
sary consequence, must make men greater lovers of
purity and hohness, and fill them with a greater
horror of sin than any other persuasion on the same
subject, I am content to give up the cause.

I hope we may be indulged a candid hearing on
this subject, as experience does not seem to be un-
favourable to the doctrine I am essaying to defend.
If it appeared in fact that its friends, upon a fair and
just comparison, were more loose in their practice
than their adversaries of any of the opposite opi-
nions, it would be a strong prejudice against it ; or
rather, if this were always the case, it would be an
unquestionable evidence of its falsehood. But doth
not the contrary appear on tlie very face of the
world ? Are not the persons who profess to deny
their own righteousness, and hope for justification
through Christ, ordinarily tho most tender and fear-
ful of sinning themselves, and the most faithful and
diligent in promoting the reformation of others ?
And do not all careless, pix)fane, and sensual livers,
almost to a man, profess themselves enemies to this
doctrine ? I could almost appeal to any one who
hatli the least experience of, or commerce with the
world, whether he would expect to find, upon s
strict search and inquir\', the worship of God more
constantly attended, the name of God more regularly
called upon in families, children and servants more
carefully instructed and more dutifully governed, a

same thing, not haljituaJly recollected; and none can expect that
men will act upon a principle, though once ever so firmly bclicvc.u,
a it be furgottcn, or at the time of action entirely out of view.

AN ESSAY ON JUSTIFICATION. 4-5

greater freedom from levity, profaneness, unchastity,
pride, malice, or insincerity of conversation, amongst
the friends or enemies of this doctrine ? So true is
this, that they commonly have the appellation of the
stricter sort given them, by which is certainly un-
derstood at least an apparent strictness of life and
manners *.

As therefore experience doth not hinder, or rather
as it warrants us to affirm, that those who expect
justification by free grace are, of all others, the most
holy in their lives, I propose to shew that it must
be so, and that this is but the native fruit, and ne-
cessary consequence of their principles. What has
induced me to this attempt, is not only the calum-
nies of enemies, but the weakness or treachery of
professed friends. These last injure the truth often
in two different ways. Some speak in such a man-
ner as to confirm and harden enemies in their oppo-
sition to it ; they use such rash and incautious ex-
pressions, as do indeed justify the objection which
the apostle rejects with so great abhorrence; and in

* I am not ignorant that it is the usual refuge of those who are
evidently dissolul*.- in their own lives to allege, that there is indeed
an appcaninee of this, l)ut tliat it is nomore thanapj^carance being
all li}poerisy. It would be going out of the way to enter upon a
large refutation of this slandei-. Therefore aeknovvledging that, no
doubt, whatever number of hypocrites there are in the world, and
tliere aie too many, they must herd amongst, orattaeh themselves
to the society of the best part of it; I observe, that the general
charge of hypocrisy is only thrown out at a venture, is a judging of
the heart ; and by the very supposition, contrary to appearances,
justified, for the most part, by a steady perseverance. Wiiereas,
usually the w hole nxerit of tliose who bring the accusation, is that
of being uniibnnly wicked, and not so much as professing what it
was their indispensable duty both to have professed and practised.

Vol. I. E

46 AV ESSAY ON JUSTIFICATION.

the heat of their zeal against the self-righteous log.i-
list, seem to state themselves as enemies, in e\'ery
respect, to the law of God, which is holy, just, and
good. Others, on the contrary, defend it in such a
manner as to destroy the doctrine itself, and give
such interpretations of the word of God as, if they
were just, and know^n to be so, the objection would
never have been made, because there would not hav^
been so much as an occasion given to it *.

But of all the pretended Christians, one sort are
worthy of the highest contempt, who, acknowledge
ing the truth of this doctrine, call it dangerous, and
are backward to teach or publish it, lest it should be
abused. Would such weak, half-thinking mortals^
be wiser than God? Hath he pubHshed it, and shall
we throw a veil over it, to remedy the rashness of
his proceeding ? Do the Scriptures reveal, and are
we backward to " testify the gospel of the grace of
God ?" All the works of God are capable of being
abused ; that this may be so likewise, the apostle
supposes. It is, however, not the less useful or im-
portant ; only let us endeavour to vindicate it from
the false charge of favouring or encouraging licen-
tiousness of life. This I would willing do in such a
manner, as to assert while I defend it ; to maintain

* I have often thought, that there cannot be a stronger argument
that tlie explication commonly given by Cahinists, of the passages
of Scripture on this subject is just, than the apostle's supposition of
an objection of this nature arising from it. For if the explication
of some others were supposed to be the obvious meaning of the text,
and were substituted in its room, as all just definitions maybe with-
out inconvenience, the apostle's words, "What shall we say then?
5hall we continue in sin that grace may abound ?" would be quite
unnatural and absurd.

AN ESSAY ON JUSTIFICATION. i7

the doctrine itself, while I shew not only its inno-
cence, but its usefulness in practice.

The words of the inspired apostle are, " God for-
bid ! how shall we that are dead to sin, live any long-
er therein ?" In which he affirms, that the grace of
(iod abounding in tlie gospel, is so far from being an
encouragement to sin, that it destroys the power of
sin, and removes the inclination to it, so far as it
prevails. The language is very strong, *< We that
are dead to sin." — It seems to put us in mind of the
total effectual breach of relation between a dead man,
and the objects with which he was formerly con-
nected in life : they are nothing to him, nor he to
tlicm ; he neither loves them, needs them, nor uses
them. So in proportion as the grace of God offer-
ed til rough Clirist in the gospel is received and ap-
plied, sin is mortified in the heart ; thus says the
apostle elsewhere, *' God forbid that I should glory,
suve in the cross of our Lord Jesus Christ, by which
the world is crucified unto me, and I unto the
world *." This, which is indeed the language of
tlie scripture throughout, is not merely denying the
accusation, but establishing the contrary truth, the
influence of this doctrine upon purity of heart and
life, which we find the apostle also asserting in the
middle of his reasoning upon the point, ** Do we
then make void tit law through faith ? God forbid :
yea, we establish the lawf."

In the prosecution of this subject, it will be ne-
cessary, first, in a few words, to state that doctrine
against which the objection is made. It may be

* C:al. \i li. f R(ni. iii. Jl.

E 2

48 AN ESSAY ON JUSTIFIGATION.

delivered in Scripture-language, thus, *' That all
have sinned, and come short of the glory of God —
That every mouth must be stopped, and all the
world become guilty before God — Therefore by
the deeds of the law, there shall be no flesh justified
iri his sight — But we are justified freely by his grace,,
through the redemption that is in Christ Jesus: —
Whom God h^is set forth as a propitiation, through
faith in his blood, to declare his righteousness, for
the remission of sins that are past, through the for-
bearance of God — Where is boasting then ? It is
excluded. By what law ? of works ? nay, but by
the law of faith. Therefore we conclude, that a
man is justified by faith without the deeds of the
law — Moreover, the law entered, that the offence^
might abound ; but where sin abounded, grace did
much more abound j that as sin hath reigned unta
death, even so might grace reign through righteous-
ness unto eternaJ life, by Jesus Christ our Lord."

The doctrine asserted in the above and other pas-
sages of scripture may be thus paraphrased : That
every intelligent creature is under an unchangeable
and unalienable obligation,, perfectly to obey the
whole law of God : that all men proceeding from
Adam by ordinary generation, are the children of
polluted parents, alienated in heart from God, trans-
gressors of his holy law, inexcusable in this trans-
gression, and therefore exposed to the dreadful con-
sequences of his displeasure; that it was not agree-
able to the dictates of his wisdom, holiness, and jus-
tice, to forgive their sins without an atonement or
satisfaction ; and therefore he raised up for them a
Saviour, Jesus Christ, who, as the second Adam,

A^N ESSAY ON JUbTIFlCATIO-N. 4^9

perfectly fulfilled the whole law, and offered himself
up a sacrifice upon the cross in their stead: tliat this
his righteousness is imputed to them, as the sole
foundation of their justification in the sight of a
holy God, and their reception into his favour: that
themeansof their being interested in this salvation,
is a deep humiliation of mind, confession of guilt
and wretchedness, denial of themselves, and accep-
tance of pardon' and peace through Christ Jesus,
which they neither have contributed to the procur-
ing, nor can contribute to the continuance of, by
their own merit, but expect the renovation of their
natures, to be inclined and enabled to keep the com-
mandments of God as the work of the Spirit, and
a part of the jHirchase of their Redeemer *.

This short account of the doctrine of the impu-
tation of Christ's righteousness will be further il-
lustrated and explained in the progress of this dis-
course, intended to shew, that in those who do cor-
dially embrace it, the obligations to holiness are not

* The intelligent reader will probably perceive, that I have ex-
pressed the above doctrine in such general terms, as not distinctly
to take a part in the dillerences that arc to be fjund among some
authors, as to the Wity of explaining it, and particularly as to the
nature of faith. The reason of my doing so is, that I would will-
ingly rather reconcile-, than widen tht^c diirerences; and because
it is my firm persuasion, that however some think it justest, or wis-
est, or safest, to express themselves one way, and some another, yet
atl w ho have a deep and real conviction, that thty are by nature in
a lost state, and under the wrath of God, and that there is no salva-
tion in any other but in Christ, are, if they underslocd one another,
at bott.im, or at least in all things any way material, entirely of the
same opinion. Accordingly the reader will, I hope, find that the.
reasoning in the following pages may easily be applied by them hli
without exception.

E 3

50 A*N ESSAY ON^ JUSTIFICATION.

weakened, but strengthened and confirmed. For
this purpose be pleased to attend to the following obr
servations ; in all of which I desire it may be re-
membered, even where not expressly mentioned, an
opposition is intended between the principles and
views of a believer in Christ, who rests his hope on
his imputed righteousness, and those who act on any
contrary principle.

In the first place, he v/ho expects justification by
the imputed righteousness of Christ, hath the clear-
est and strongest conviction of the obligation of the
holy law of God upon every reasonable creature,
and of its extent and purity. This will appear ve-
ry evidently, if we consider what it is that brings
any person to a belief or relish of this doctrine. It
must be a sense of sin, and fear of deserved wrath.
Let us search out the cause by tracing the effects.
Whence arises the fear of wrath, or apprehension of
God's displeasure ? Only from a conviction of guilt.
And what can produce a conviction of guilt, but a
sense of obligation ? This is manifestly the doctrine
of Scripture, which teaches us, that ** by the law is
the knowledge of sin" — and that " the law is a
schoolmaster to bring us to Christ." Those who
have none at all, or a very imperfect sense of the
obligation of the divine law, will never have the
least esteem of the righteousness of Christ, which
atones for their transgression of it ; it must appear
to them to be foolishness ; whereas those who have
a strong conviction of the justice of the demand
of the law, both esteem and use the plea of
their Saviour's merit. Such also have a strong
sense of the extent and purity of the law of God,

AN ESSAY ON JUSTIFICATION, 51

as well as its obligation in general. Whilst others
consider nothing as sin, but the grossest and most
notorious crimes, they are deeply sensible of the
alienation of their hearts from God, whom they are
bound supremely to love, and to whose glory they
are obliged to be habitually and universally subser-
vient.

This conviction of the obligation of the divine law,
so essentially connected with, or rather so necessarily
previous to, an acceptance of the imputed righteous-
ness of Christ, is evidently founded upon the rela-
tion of man to God, as a creature to his Creator.
This relation then continues, and must continue,
unchangeable; therefore the obligation founded up-
on it must be unalienable ; and all those who have
once been sensible of it, must continue to be so, un-
less we suppose them blinded to the knowledge of
God as Creator, by the discovery of his mercy in
Christ the Redeemer. But this is absurd ; for the
subsequent relation of a sinner to God, as forgiven
and reconciled through Christ, never can take away,
nay, never can alter his natural relation as a creature,
nor the obligation founded upon it. Neither can it
be conceived as consistent with the perfections of
God to abate the demands of his law ; that is to
say, a perfect conformity to his holy will *. Every,

* §iiicc mention has been made of perfect confcrniity to the will
of God, or perfect obedience to his hiw, as the duty of man, which
is indeed the foundation of this whole doctrine, 1 think it necessary
to observe, that some deny this to be properly rcijuired of man, as
liis duty in tlie presentfallenstatc, because he is not able to perform
it. But such do not seem to attend either to the meaning of per-
fect obedience, or to the nature or cause of this inability. Per-
fect obedience is obedience by any creature, to the utmost extent

52 AN ESSAY ON" JLSriFICATION.

the least deviation from it, by transgression or na<-
glect of duty, must stiJi be evil in itself, and must
still be seen, and esteemed to be so by the God of
truth, who cannot lie. Now, is there any thing in
the gospel that hath the least tendency to lessen the
sense of this obligation, after it hath l>een once dis-
covered ? Very tar from it: on the contrary, aH
ihat Christ hath done for the salvation of sinners, as
its immediate consequence, maguifies the law, and
makes it honourable.

Perhaps it may be thought that the releasing a
sinner from the sanction of the kiw, ar the puniish*
Rient incurred by pardon purchased and bestowed,
has this effect ; and here it is, to be sure, that men

of his aatural powers. Even in a state of innocence, the holy dis-
positions of AuiiUi would not have been equal in strength and ac-
tivity to those of creatures of an higher rank : biit surely to lovC
God wlio is iniiiiiteiy amiable, with itHl the h»;art, and afeove all,
to consecrate all his powers and faeuliies, without exception, and
without inttriiiission, to God's service, must be undeniably the duty
of every intellgent creature. And what sort of inability are we
under to pay this ? Our natural faculties are surely as fit for the ser-
vice of God as for any baser purpose ; the inability is only nioral>
and lies wholly in the aversion of our hearts from such employment.
Does this then take away the guilt ? Must Gud relax his law be-
cause we are not willing to obey it? Consult 'even modern philo-
sophers; and such of them as allow there is any such thing as \ice,
will tell you that it lies in evil or misplaced affections. "WiD thea
that which is ill in itself excuse its fruits in any degree from guilt or
blame ? The truth is, notwitiistanding the loud charge of licenti-
ousness upon tlie truths of the gospel, there is no other system that
ever I perused, which preserves the obligations of the law of God
in its strength: the most part of them, when thoroughly examined,
just amount to this, that men are bo\ind, and that it is RIGHT, and
MEET, and FIT, that they should be as good and as holy us tbej
themselves incline.

AN ESSAY ON JUSTIFICATION. 5S

by their partial views, are apt to suppose the objec-
tion Ues.

But let us only reflect, that the obligation to duty,
and obedience to the Creator, hiiih been seen by a
believer in the strongest light, and must continue to
be sensible. Will he then be induced to act in the
face ot*a perceived obligation, by an instance of un-
speakable mercy ? Is this reasonable to suppose ? or
rather, is it not self-contradictory and absurd ? It is
so far from being true, that this mercy disposes to
obedience, as a pecuhar and additional motive, as I
shall afterwards shew more fully in its proper place.
In the mean time, it is self-evident, that it can be
no hindrance. What leads us into error in this
matter, is what happens sometimes in human af-
fairs. In a human government, mercy, or a promise
of impunit}fcfor past crimes, m.ay enable, though
even in that case not incline, a rebellious traitor to
renew his wickedness. But this is a most unjust and
partial view of the case, in which the very circam-
stance is wanting upon wiiich the chief stress ought
to be laid. Human laws reach only outward actions,
because human knowledge is so imperfect that it
cannot discover the dit;position oi^ the heart : and as
all professions are not sincere, so kindness is often
bestowed on improper objects. This kindness, how-
ever, though it may discover the impropriety, can-
not cause it.

But make the similitude complete, and see how
it will lead us to determine. Suppose one who hath
been iii rebellion, deeply and inwardly convinced of
the evil of rebellion, and his obligation to submis-
sion ; suppose his conviction bO strong, that he con-

54 AN ESSAY ON JUSTIFICATIGK*

fesseth the justness of the sentence condemning hrm
to die, which is very consistent with a desire of lite ;
will a pardon offered' or intimated to such a person
make him disloyal ? Is this its natural, nay, is it its
possible effect ? If it could be supposed to have any
such consequence at all, it could only be in this dis-
tant way, that pardon seems to lessen the sense of a
judge's displeasure at the crime. But even this can
liave no place here, because sufficient care is taken
to prevent any such abuse of it, by the substitution
and vicarious sufferings of a Mediator.

I cannot help observing here, that the similitude
above used will lead us to the discovery of one great
cause of the objection against which 1 am reasoning.
It arises from that corruption of heart, and inward
opposition to the law of God in its extent and puri-
ty, which is in ail men by nature, and continues in
all who ar-e not renewed in the spirit of their mind s^
As they have a strong tendency and inclination to
transgress the law where they dare, they are ready
to think, that the hopes of impunity must encou-
rage every one to a bold violation of it. And j)o
doubt this would be true, if there could beany real
esteem or cordial acceptance of the gospel, without
a previous conviction of the obligation of the law,
and the guilt and demerit of every transgressor*.

* But tills is impossible : fnr t1iou;;-h there may be some sort of
ftar of punishment, occisioneJ by displays of divine power, where
there is nq true Immiliation of tniad or genuine convicticii of xsin:
tiiis is but liive the impatient struggles of a chained slave, instead
of the niliing subjection of a penitent child. Tiierc is still in. all
such an inward niurmuring against the sentence, as tiiat of an un-
just and rig.-.rous tyrant, and not of a righteous judge 1 Therefore,
though such .should protcuti to i-dycn tire merits of Christ for par-

AX ESSAY ON JUSTIFICATION. 55

But supposing, wliat is in trutli tlie case with every
believer, that there is a real and stronij; conviction of
the obhgation of the hiw of God upon every ra-
tional creature, which cannot be taken away ; to ima-
gine that the mercy of God in pardoning sinners for
Christ's sake will lessen or weaken the sense of this
obligation, is a most manifest contradiction. On the
contrary,sin must needshavereceived a mortal blow,
the love of it must necessarily have been destroyed,
before pardon in this way could be sought or obtain-
ed ; so that the apostle might well say^ " How shall
we that are dead to sin, live any longer therein ?"
In the second place, he who believes in Christ,
and expects justification throngli his iniputed righ-
teousness, must have the deepest and strongest sense
of the evil of sin in itself. This is in a good mea-
sure included in, o4* an immediate consequence of,
what has been already mentioned. For the obliga-
tion of the law, a^ hinted above, is but very imper-
fect, if we consider it only as founded on the power
of God, and the dependence of tlie creature, and
not also on the holiness, justice, and goodness of the
kiw itself. In the first sense, perhaj")*, it may be felt
by the wicked in this world, at least, we are sure,
it is felt by devils and damned spirits in a separate
state. They know that they must suffer, because
they will not obey. But where there is a complete
sense of obligation, it implies a belief of the righ-
teousness of the law, as well as the pov,:er ofthe
law-giver ; of the equity, nay, tho excellence of the

don and dtTivtrance, it is plainly not from tlu-ir jicurts ; and there-
fore neither to the saving of their souls, nor to the rcfornmliuu of
their lives.

56 AN ESSAY ON JUSTIFICATION.

command, as well as the severity of the sanction.
AH such not only believe that God will punish for
sin, but that it is most just that he should do so, and
that sin has richly deserved it.

It may therefore seem unnecessary to add any
thing on this subject more than has been already said :
but I have mentioned it by itself, because, besides that
sense of the obligation and purity of the law of God
which must pave the way to a sinner's acceptance
of the righteousness of Christ, there is a discovery
of the evil of sin, and its abominable nature, in eve-
ry part of this *' mystery of godliness, God mani-
fested in the flesh," and the truth founded upon it;
so that the more these are believed, and the more
they are attended to and recollected, the more must
the believer be determined to hate and abhor every
wicked and false way; every new view which he
takes of the gospel of his salvation, every act o"f
trust and confidence exerted upon it, must increase
his horror of sin, and excite him to fly from it.

Let us consider a little what views are presented
us of the evil of sin, in the doctrine of Christ, and
of him crucified. Here we see that a holy and just
God would not forgive sin without an atonement.
What a demonstration is this of its malignit}^ if
carefully attended to, and kept constantly in our eye,
as a part of our very idea of the divine nature -!
The difiiculty in this case, is our partiality in our own
cause ; we are unwilling to think sin so very blame-
worthy, because this is condemning ourselves ; but
let us consider what views an all- wise and impartial
God hath of it, and form ours upon his. And that
we may not so much as once blasphemously imagine,

AN ESSAY ON JUSTIFICATION. 57

that he also is partial on his own side, let us remem-
ber that he is the God of love, who, by this very
salvation, hath magnified his love in a manner that
passetli knowledge. He shews his sense of the evil
of the crime, even whilst he is contriving, nay, in
the very contrivance of a proper way for the crimi-
nal's escape. He is not, so to speak, setting forth
the malignity of the offence, in order to justify the
severity of his own vengeance, but he is exerting
his amiable attribute of mercy, and yet here must the
evil of sin appear.

Consider, in a particular manner, upon this sub-
ject, tlie dignity and glory of the person who made
this atonement. The value of the purchase may be
seen in the greatness of the price ; the evil of sin in
the worth of the propitiation. " For we are not
redeemed with corruptible things, such as silver and
gold, but with the precious blood of Christ, as of a
Lamb without blemish and without spot *.'* It was
no less a person than the eternal and only begotten
Son of God, who was before all worlds, the brio^ht-
ness of his Father's glory, and the express image of
liis person, who suffered in our stead. Whoever
considers the frequent mention in the sacred oracles
of the glory and dignity of the person of Christ,
must be satisfied that it is not without design ; and
none can truly reHsh or improve these truths, but
such as thence Jearn the evil of sin, the immanse-
ness of that debt which required one of so great,
nay, of infinite and inexhaustible ridbes, to 1^ able
to pay it. A creature indeed behoved to suffer ;

* 1 Pet. i. IS.

Vol; I. F

58 AN ESSAY ON JUSTIFICATiON.

and therefore he became the Son of man, but in-
timately united to the Creator, God blessed for
ever. It was one of the first and earliest confessions
of faith, That Jesus Christ was the bon of God j
and this belief must have the strongest influence in
shewing us the evil of sin, which none else was able
to expiate.

In many passages of Scripture, God's sending his
own Son into the world to save sinners, is represent-
ed as the strongest proof possible of his compassion
and love. The nearness of the relation teaches us,
as it were, to suppose some reluctance in bestowing
him ; in allusion to which there is a beautiful ex-
pression of the apostle Paul, ** he that spared not his
own Son, but delivered him up for us all, howshallhe
not with him also freely giv^ us all tilings *?'* The
very same thing shews, with equal clearness, his ab-
horrence of sin. However strongly disposed to save
sinners, he would have sin to be expiated, though his
own Son should be the victim : if any thing could
have made him dispense with it, this should surely
have had the effect : and therefore the condiemning
of sin seems to have been as much in view as the
salvation of the sinner.

Every light in which we can view this subject,
contributes to set before us the evil of sin. I shall
only mention further, the greatness and severity of
the sufferings of our Redeemer, as they are repre-
sented both prophetically, to shew how much was
exacted, and historically, to shew what was paid.
As the whole of his life was to be a state of humi-

♦ Rom. viii. 32,

AN ESSAY ON JUSTIFICATION. 59

Hation and sorrow, it is said, ** As many were asto-
nished at tliee, his visage was so marred more than
any man, and his form than the sons of men."
Again, ** He is despised and rejected of men, a man
of sorrows and acquainted with grief: and we hid,
as it were, our fiices from him ; he was despised,
and we esteemed him not." Once more, " He was
wounded for our transgressions, he was bruised for
our iniquities ; the chastisement of our peace was
upon him, and with his stripes we arc healed *."
In the history of his life in the New Testament, we
see ail this verified, in the meanness of his birth, and
the continued insults and reproaches throw^n upon
him during the course of his life. There is one re-
markable passage, John viii. 57. *' Thou art not yet
fifty years old, and hast thou seen 4.bfiliam ?" The
meaning of this is hardly obvious, unless we suppose
that his natural beauty and bloom was so wasted"
and decayed by sorrow, that he seemed to strangers
near twenty years older than he really was.

In the close of the gospel, we have ^an account of
the last scene of his sufferings in the garden and on
the cross. *' He was sore amazed and very heavy.
His soul was exceeding sorrowful, even unto death.
His sweat was as it were great drops of blood, fall-
ing down to the ground." He was at last stretched
on an accursed tree, where the pain of a tortured
body was but small to the anguish of an overwhelm-
ed spirit, which constrained him to utter this heavy
con)plaint, " My God, my God, why hast thou for-
saken me ?" Let the Christian stand at the foot of
the cross, and there see the evil of sin, which requl-

* Isa. liL 1 -I. liir. 3- S.

F 2

60 AN ESSAY ON JUSTIFICATION.

red so costly an expiation. Let bim there see the
holiness and justice of God in its punishment. Let
him hear the Most High saying, " Awake, O sword,
against the man who is my fellow." And let him
thence learn, how much sin is the object of diyine
detestation.

Hath a believer then a firm persuasion- of all these
truths ^ Are they the frequent theme of his medi-
tations? And must they not necessarily fill him with
an abhorrence of sin, inflame hiih with a hatred of
it, and excite in him a self-loathing on its account ?
Thus it is said in the prophetic writings, ^* They
shall look on me whom they have pierced, and they
shall mourn for him, as one maurnetb for his only
vson, and shall be in bitterness for him, as one thai
is in bittern ec^ for his first-born *." And must not
a repetition of the same views still strengthen the
impression ; so that, as the apostle Paul tells us of
himself, " the world will be crucified unto him, and
he unto the world f ."

I am sensible that these things will have no such
effect upon the enemies of the gospel who disbelieve
them, or upon those Christians, if they deserve the
name, who disguise, explain away, or give up the
satisfaction of Christ ; or even those who have a
strong tincture of a legal spirit, and are for contri-
buting somewhat toward their acceptance with God,
by their own merit and defective obedience^ Such
cannot relish these sentiments, and therefore it may
seem improper, in reasoning against enemies, to bring
them at all in view. But let it be remembered, that
however Kttle many believe such thhigs, they may

* Z<>>h. xii. JO. t Onl vi. 11.

AN ESSAY ON J0STIFICATION* 6T

yet perceive, if they will attend to it, their natural
operation upon those who do believe them. And
let any modern adept in the science of morals shew,
in his account of the foundation of morality and the
nature of obligation, anything that hath a force or
influence equal to this : or, will the nominal self-
Fighteous Christian, who thinks Christ only made
up some httle wants which he finds in himself, or
that his death had only some general expediency iii
it, ever be equally tender in his practice with him,
who sees so much of the purity of the law of God,
and his detestation of sin, as to esteem all his own
righteousnesses but as filthy rags, and bottoms his .
hope of acceptance wholly upon the perfect righte- :,
ouftuess of his Redeemer ?- ,

In the third placej- Me who expects justificatiqn
only through the imputed righteousness of Christ, -'
has the most awful views of the danger of sin. He
not only sees the obligation and purity of the law,
but the severity of its sanction. It is a fear of wrath
from the avenger of blood, that pei-suades him to fly
to the city of refuge. And if we compare the sen-
timents of others with his, either the generality of
a careless and blinded world, or those who act upon
contrary principles and a different system from that
which WG are now defending, we shall find, that not
one of them hath such apprehensions of the wrath
and vengeance of God, due on the account of sin, as
the convinced sinner who flies to the propitiation of
Christ for deliverance and rescue.

I am very sensible tliat many readers will be ready
tochallenge this argument as pressed in to the service,
FS

6^ AN ESSAY OK J.USTI Fl CATIO K,

and wholly, improper upon my scheme. They will
suppose that every believer, in consequence of his
faith in Christ, is screened from the penalty of the
law, and sheltered from tl^ stroke of divine justice t:
he is therefore no more under this fear ; and its be-
ing no more a motive of action in the future part of
his conduct, is the very ground of the objection I
am attempting to remove^ This is no doubt plau-
sible ; but let it be remembered in* what way it is
that believers are freed from their apprehensions of
the wrath of God, — it is by their acceptance ©f his-
wiercy through faith in Christ. Before the appli^
cation of this remedy, they saw themselves tiie chil*
dren of wrath and heirs of hell j and they still be-
lieve that evei7 sia deserves the wj?ath of God, botH'
in this life and that which is to come. Will they
therefore re-incur the danger from which they have
so lately escaped, and of which they had so terrible-
a view ? Will they do so voluntai?ily, even although
they know the remedy to be still at hand, still r^ady
to be applied, and certainly effectual I Suppose any
person had beeniq)on the very point of perishing in
i^ violent and rapid stre^i), and saved when hi&
strength was well nigh exhausted, by the happy in*-
lervention of a tender-hearted passenger, would he-
i/oluntarily plunge himself again into the flood, evea
although he knew his deliverer were standing by,
xeady for kis relief? The supposition is quite unna-
tural; and it is equally so to imagine, that one saved
from divine wrath will immediately repeat the pro-
vocation, even whilst he trembles at the thoughts of
the misery of that state from which he had been so
lately delivered.

AN ESSAY ON JUSTIFICATION. 6^

Let ws only consider the strong sense vvliicli a be-
liever usually shews of the danger of others in im
unconverted state, from a persuatrion of tlieir being
under the wrath of God. He warns them, in treats
them, pities them,, and prays for them. He would
not exchange with any one of them, a prison for a
palace, or a scaffold for a llirone. How then should
he be supposed to follow them in their practice, and?
thereby to return to their state I

But perhaps here again it will be urged, that this
is improper; because, according to the priiiciples of
the assertOFS of imputed righteousness, a believer
being once in a justified state cannot fall from grace,
and therefore his sins do not deserve wrath ; and he
himself m^ust have, fx?om this persuasion, a strong
confidence that, be they what they will, they cannot
have such an effect : and accordingly some have ex-
pressly affirmed, that the future siiis of the elect are
forgiven, as well as iheir pasty at their conversion^
Bay, some, that they are justified from all eternity,
that God doth not see sin in a believer, that his at*
flictions are not punishments, and other things of the
like nature. Now, though I must confess I look
upon these expressions, and many more to be found
in certain writers, whatever glosses they may put
upon them, as unguarded and anti-scriptural, yet not
to enter into the controversy at all, I suppose it will
be acknowledged by all without exception, that a
believer's security, and the impossibility of his fall-
ing from grace, is a security of not sinning, that is,
of not being under the dominion of sin, as much as,
or rather in order to his security, of deliverance from
the wrath of God. His i^ardon is sure, but this se-

^4. AN ESSAY ON JUSTIFICATION,

curity is oyi]y hypothetical, because his faith and ho-
lincss are secured by the promise of God ; so that,
to suppose 3 person to sin without restraint, by means
of this persuasion, that his salvation is secured by
his first acceptance of Christ, is a supposition self-
contradictory. Howerer strongly any man may as-
sert that a believer's salvation is secure, he \<^ill not
scruple at the same time to acknowledge, that if such
believer should sin wilfully and habitually, and con-
tiiuie to do so, he' would be damned; but he will
deny that any such case ever did, or ever can pos*
sibly happen *.

The objection must surely appear strongest upon
tlie principles of those who make the nature of faith
to consist in a belief that Christ died for themselves
in particular, or of their own personal interest in*
him, and the pardon and life which he hath pur-
chased, making assurance essential to its daily exer-
cise. Yet even these will not Cieny, that their faith
is not always equally strong, aad that their assurance
is sometimes interrupted with doubts and fears.
Now, what is the cause of these doubts and this un-
certainty ? Is it not always sin, more directly or by
consequence ? So that sin renders their faith doubt-
ful, which is the very same thing with putting them

* Indeed there can be nothing more unfair, than to take one
part of a man's belief, and thence argue against another part, upon
which the first is expressly founded. If I should say, I am confident
I shall never be drowned in a certain river, because I am resolved
never to cross it at all ; would it not be absurd to reason thus—
Here is a nuin wha hath a persuasion he will never be drowned in
this river, therefore he will be surely very headstrong and fool-
hardy in fording it when it overflows its banks, which is con^rar/
to the very foundation of my security ?

AN ESSAY ON JUSTIFICATION, 65

ill fear concerning their future state. Indeed it is
not more sure that our Redeemer invites all weary
heavy-laden sinners to come unto hira that they may
iind rest, than it is that the unrighteous shall not in-
herit the kingdom of God. 80 that every instance
of voluntary sin must throw back the believer (at
least as to his own sentiments) into his former state,
till he be again restored by faith and repentance.

From this I think it evidently appears, that the
motive of the danger of sin is not weakened, but
hath its full force upon those who expect justification
by the imputed righteousness of Christ. And, if it
is not weakened, it must be strengthened by this
persuasion, since, as I have shewn above, none have
eo deep a sense of the obligation of the law, and the
evil of sin, and by consequence none can have so
great a fear of its awful sanction. That this is
agreeable to Scripture might be shewn at great
length, where the putting their right to the favour
of God and eternal life more and more beyond all
doubt and question, is recommended to behevcrsas
an object of their care and diligence. Thus says
the apostle to the Hebrews, *' And we desire that
every one of yuu do shew the same diligence, to the
full assurance of hope unto the end *." And the
apostle Peter, after along enumeration of the graces
of the Christian life, says, ** Wherefore the rather,
brethren, give diligence to make your calling and
election sure f ." Nay, the fear of wrath and of
finally perishing, is represented by tlie apostle Paul
himself, as one view at least, which habitually ii>-
flucnced his own condiKt: ** But I keep under my

* Ilcb. vl IJ I 2 Pet. i. 10.

66 AN ESSAY ON JUSTIFICATION.

body, and bring it into subjection, lest that by any
means, when I have preached to others, I myself
should be a cast- away *."

In the fourth place, Those who expect justifica-
tion by the imputed righteousness of Christ, have
the highest sense of the purity and holiness of the
divine nature ; and therefore must be under an ha-
bitual conviction of the necessity of purity, in order
to fit them for his presence and enjoyment. If this
doctrine in its main design, or by any of its essen-
tial parts, had a tendency to represent God (I will
not say as delighting in sin but) as easy to be paci-
fied towards it, passing it by with little notice, and
punishing it but very slightly, there might be some
pretence for drawing the conclusion complained of
from it. For I think it may be allowed as a maxim,
that as is the God, so are his worshippers, if they
serve him in earnest. Whatever views they have
of the object of their esteem and worship, they will
endeavour to form themselves to the same character.
But if, on the contrary, this doctrine preserves the
purity of God entire ; nay, if it gives us still more
strong, awful, and striking views of it, it can never
encourage such as believe it in the practice of sin.

But that this is the case with all such as believe
and understand the doctrine of justification by the
imputed righteousness of Christ, may be demonstra»
ted in the clearest manner. It might indeed be
shewn, from a great variety of arguments fovmded
upon the mediation of Christ : at present I shall
mention but two, the propriety of which, and their
relation to the subject in hand, every one must im-

* 1 Cor, k. 2T.

AN ESSAY ON JUSTIFICATION. 67

mediately perceive. In the first place, That Christ
behoved to suffer by divine appointment for the ex-
piation of sin, is not only equal with, but stronger
than all other evidences of the purity of God and
his abhorrence of sin. It is an event of the most
striking and astonishing nature, every reflection up-
on which overwhelms the mind, that the eternal and
only begotten Son of God should assume the likeness
of sinful flesh, and stand in the room of sinners; even
though the merited punishment had been inflicted
upon the offenders themselves, it would not have
been such a proof of the purity of God. Here, even
when he is inclined to mercy, its exercise is ob-
structed till justice is satisfied. Can any one consi-
der this without being deeply convinced, that he is
a God ** of purer eyes than to behold iniquity,"
and with whom unrighteousness can have no com-
munion ? Will any, after such views, hope for his
favour while they retain the love of sin, or expect to
dwell in his presence while they continue stained
with its pollution ?

The same thing must also carry convincing evi-
dence with it, that to suppose Christ to have bought
an impunity for sinners, and procured them a licence
to offend, is self- contradictory, and altogether incon-
sistent with the wisdom and uniformity of the divine
government ; that he never could hate sin so much
before, and love it after die sufferings of Christ j
that he could not find it necessary to punish it so se-
verely in the surety, and yet afterwards love and
bear with it in those for whom that surety satisfied.
Not only may this be clearly established by reason
and argument, but it must be immediately felt by

6S AN ESBAY ON JUSTIFICATION;

every one who sees the necessity of the atonement
of their Redeemer. They will be so far from ta-
king a liberty to sin, that, on the contrary, they will
be ready to cry out, ** Who can stand before this
holy Lord God * ?" Accordingly we shall find in
experience, that none are more ready to call in ques-
tion the integrity of their own character, none more
ready to fear the effects of the sins that cleave to
them, as unfitting them for the divine presence, than
such as trust solely in the merits of Christ for their
acceptance with God«

The second thing I proposed to mention in the
doctrine of Christ's mediation, which shews the pu-
rity of the divine nature, is our continued approach
to God by him as an intercessor and advocate. It
contributes to keep continually upon our minds a
sense of the divine holiness and purity, and of our
own unworthiness, that we are not permitted to ap-
proach him but by the intercession of another. Such
a conduct in human affairs properly serves to shew
dignity and greatness on the one part, distance and
unworthiness on the other. The same conduct then

* It is a certain fact that the number of persons under distress
of mind, by perplexing doubts or anxious fear* concerning their fu-
ture state, is incomparably greater amongst tlie friends than the
enemies of tliis doctrine. By this I do not at all mean, that eitiitr
their doubts are dutiful or their fears desireable. Such a state is to
be looked upon as the fruit of their own weakness and imperfectioi:,
and as a chastisement from a wise and ji;racious God, either more
immediately for correcting their sins, or for the trial, illustration,
and perfecting of tlieir grace and virtue ; but its being more com-
mon among those who believe in Christ's imputed righteousness than
others, is a plain proof that this doctrine doth not naturally tend
to inspire any with an unholy boldness, or a secure and slothful pre-
sumption.

AK ESSAY ON JUSTIFICATION. 69

in God towards us, doth it not convince us, that he
must be sanctified of all them that draw near to him?
And whilst it makes imputed righteousness the con-
dition, plainly shews the necessity of inherent holi-
ness, as a quahfication in our approaclies to his throne.
Suppose an earthly prince were to be addressed by
two different persons, one who thought he had ai
title upon his own merit to make an immediate ap-
plication, and another who could not approach
him without one nearly related to him, and in high^
favour at court, to procure his admission, and to back-
his request ; which of these would probably be most
respectful to his sovereign, and most solicitous to?
avoid giving offence by his conduct ? Surely the
latter ; and so it is always with the humble, morti-
fied believer, who counts all things but loss for the
excellency of the knowledge of Christ Jesus *."

In the fifth place, Those who expect justification
by the imputed righteousness of Christ, must be in-
<luced to obedience, in 'the strongest manner, by the
liberal and ingenuous motive of gratitude and thank-
fulness to God. That it is the native and genuii^'
expression of gratitude to God, to live a pui*e and'
holy life, I suppose will hardly be denied ; at least,
this the Scriptures represent as pleasing him, serving-
him, doing his will, honouring him. It is indeed
extremely difficult to conceive how God, aU-mighty
and all-sufficient, should be at all affected with our
conduct, either good or bad^ it seems to be impro-
per to say, that he can be pleased or displeased with
our actions, or that he hath any interest at stake.

* PhH. iii. 8.

Vol. I. G

"70 AN ESSAY ON JUSTIFICATION.

Nothing, to be sure, can be more weak and impo-
tent, than the injuries offered^ or the assaults made
upon him by created beings. As his nature is with-
out variableness or shadow of turning, so his happi-
ness is such, as can neither be increased nor impared.
And yet, in this way, he himself has taught us to
conceive of the matter, that holiness is not only an
imitation of his character, but obedience to his willj
and its contrary a transgression of his law. These
have been the sentiments of all nations without ex-
ception,; and, after the utmost efforts we can make to
exempt him in our minds from all human passions
or affections, of joy, anger, or displeasure, we can-
not help considering it still as proper to say, such a
course of life is agreeable, and such another is dis-
pleasing to God, and will provoke his wrath.

Is not gratitude then a principle of action that
will be powerful and operative ? Mankind in gene-
ral bear witness to this, as they have agreed in all
ages to brand ingratitude with the blackest mark of
infamy, and. to reckon it among the most atrocious
of crimes. And indeed we find by experience, that
it is comparatively stronger, for the most part, than
the opposite motives of force or fear. There is a
sort of natural tendencyin man to resist violence and
refuse submission to authority, whilst they may be
won by favours, and melted to thankfulness and
gratitude by kindness and love : at least, this may
be applied perfectly to the present case, where the
bare outward performance (which may indeed be
the effect of fear) will not be accepted without the
inclination of the will. A slavish dread both lessens
the degree and debases the nature of that obedience

AN ESSAY ON JUSTIFICATION. 71

we might essay to perform. This is an universal
principle ; and, in particular, while the law of God
stands in its force and rigour, as a covenant of works,
threatening death without hope of mercy against
every transgression, it begets adespondent sloth, and
at best serves only to discover our sin and misery ;
nay, as the apostle Paul strongly and justly reasons,
it renders our corrupt affections more inflamed and
violent by restraint *} <* Nay, I had not known sin
but by the law j for 1 had not known lust, except
the law had said. Thou shalt not covet,"** &c.

But let us now complete this argument, by shew-
ing that a beUever in Christ is under the strongest
obligations, from gratitude, to do the will of God.
And how many considerations concur in shewing this?
The unspeakable greatness of the blessings he re-
ceives, no less than deliverance Irom everlasting mi-
sery and anguish, and aright to everlasting glory and
happiness. — The infinite and affecting condescen-
sion of the great and glorious Giver, who, in mercy
to those who could not profit him at all, but on the
contrary had highly provoked him, laid help for them
upon one who is mighty to save. — The astonishing
means employed in this design, viz. God's not spar-
ing even " his own son, but delivering him up for us
all." Well might the apostle John say f , «' God SO
loved the world, that he gave his only begotten Son,
that whosoever believeth in him, should not perish,
but have everlasting life." But, above all, the sense
which he himselHiath of his misery and wretched-
ness. Nothing can be more dreadful than the ap-
prehensions which a convinced sinner hath of his

* Ilom. vii. 7. f John iii. IG.

G2

7? AK ESSAY ON JUSTIFIGATIOK.

o)vn State : what, and how strong then must his sense
of gratitude be, to him who hath given his Son, and
to him who has given hiniself for the purchase of
liis pardon ? With what earaestness will he seek af-
ter, and with what eheerfuhiess will he embrace eve-
ry opportunity of testitying his thankfulness ? Will
not the name of his Redeemer be precious, even
** as ointment poured forth ?" bis laws delightful to
him, ^nd his honour dear ?

It is proper to observe liere, that the single viev
of the blessings of diviae goodness^ which must hav^
th/e strongest influence in leading us to a grateful re-
sentment of them, i& peculiar to such as expect jus-
tification through the imputed righteousness of
phrist ; viz. their being of free unmerited grace and
Daercy. For, though there are classes of Christians
ivho pretend to disclaim the belief of any merit in

there are none who do not, by their professed princi-
ples, or their usual language, suppose it, excepting
those described in the beginning of this discourse.
And such not only believe his mercy to be unmerit-
ed, but that they have justly deserved his wrath and
indignation, nay, and that they continually do so,
even in their best state ; their purest and holiest ac-
tions having such sins attending them, or such a
mixture and alloy of unholiness and impurity in
them, as, if they were weighed in the exact balance
of justice, would be sufficient to procure their total
rejection.

In how strong a light is this represented by the
sacred writers ; and how powerful does its operation
appear to be upon themselves ? They seem penetra-

ANESSAY ON JUSTIFICATION. 75'

tjd ant] possessed with a sense of the love of Christ,
and of God in him, as having sinners for its object.
Thus the apostle Paul reasons : *« For scarcely fora
righteous man will one die, yet, peradventure, for a
iiood man some would even dare to die. But God
commendeth his love towards us, in that, while we
were yet sinners, Christ died for us *." And again,
** If, when we were enemies, we were reconciled to
God by the death of his son f." What a sense of
the love of Christ is discovered by the two follow-
ing passages of the same apostle ! " That Christ
may dwell in your hearts by faith ; that ye being
rooted and grounded in love, may be able to com-
prehend with all saints, what is the breadth and
length, and depth, and height j and to know the love
of Christ, which- passeth knowledge:!:.''' The other is,
*• If any man love not the Lord Jesus Christ, let him
be Anathema, Maranatha |1 j" than which nothing,
could more strongly express his own sense of the
obligation^ It deserves notice also, that the inspi-
red writers do often represent it as one of the strong-
est arguments against sin, that it is a reproach and
dishonour brought upon our Redeemer and Lord.
" For many walk, of whom I have told you often,
and now tell you, even weeping, that they are ene-
mies of the cross of Christ 5f. Seeing they crucify
to themselves the Son of God afresh, and put him
to an open shame **."

I must again here, as on a former branch of the
subject, observe, That, no doubt, such arguments as

* Rom V. 7, R. f Rom v. lo. | Eph. iii. 17, 18, 19.

Ij 1 Cor. xvi. '2,2. ^ Phil. iii. 1 8. *« Heb. vi. C.

G3

T^ AN ESSAr ON JUSTIFTCATION.

these, will liave little or no effect upon those wha
have but an imperfect belief of them, which, it is to
be feared, is the case with not a few who go under
the name of Christian. But is it not very evident,
that they must have the strongest imaginable influ-
ence upon all &uek as^ are actuated by a lively faith
in tlie doctrine of redemption ? They must see them-
selves indebted to the undeserved mercy and love of
God for favours of infinite value, and therefore mu»t
certainly endeavour to express their gratitude by an
entire consecration of their lives to their benefactor'*s
service.

This leatTs me to observe, in the sixth aaid last
place. That those who expect justification by the im-
puted righteousness of Christ, must be possessed of a
supreme or superlative love to God, which is not on-
Jy the source and principle, but the very sum and
substance, nay, the perfection of holiness. That
those who believe in, and hope to be accepted and
finally saved, through the imputed righteousness of
Christ, must be possessed of a supreme love to God,
appears from what hath been akeady said upon the
subject of gratitude. Love is the most powerful
means of begetting love. Thus says the apostle
John, •* We have known and bjelieved the love that
God hath to us ; God is love *." And a little
after, '* We love him because he first loved us f ."
The infinite and unspeakable mercies which he hathi
bestowed on us, with aU the circumstances attending
them, the means and manner of their conveyance,
which have been hinted at above, must necessarily
excite the most ardent love in return, and every pro-

* 1 John iv. 16. I 1 John iv. 19.

AN ESSAY ON J IfSTIFI CATION. 75

per expression of it. This is their immediate and
natural, nay, this is their necessary and unavoidable
effect. ** For the love of Christ constraineth us, be-
cause we thus judge, that if one died for all, then
were all dead ; and that he died tor all, that they
which live should not henceforth live unto them-
selves, but unto him which died for them, and rose
again *."

If any shall think proper to assert, that favours
bestowed are not to be considered as the true and
formal causes of love, but the excellence and amia-
ble qualities of the object — thus, for example, sup-
posing any person of a character justly hateful in it-
self, from caprice, self-interest, or any other sinister
motive, to bestow many signal favours upon another,
tlie beneficiary might receive and delight in the fa-
vours, without esteeming, nay, even when he could
not esteem the giver : if this is considered as an ob-
jection against what I have just now said, and the
conclusiveness of the argument to be founded upon
it; I offer the two foDowing answers to it. 1st,
That in the account given in Scripture of the re-
demption of the world by the substitution of a Sa-
viour, and the justification of sinners by the imputed
righteousness of Christ, there is the brightest display
of all the divine perfections. The almighty power,
the unsearchable wisdom, the boundless goodness,
the inflexible justice, and inviolable truth of God,
shine in this great design, with united splendour.
Every attribute, that can in reason claim our venera-
tion and esteem, as well as our thankfulness and gra-
titude, is here to be seen. Even the perfections of

* 2 Cor. V. 14.

7G AN E-SSAY ON JUSTIFICATIDN.

justice and mercy (which I will not call jamng attri-
butes, as some too harshly do, but) which seem to
restrain and limit each other in their exercise, are
jointly illustrated, and shine more brightly by their,
union, than they could have done separately ; and,-
at the same time, the purity and holiness of the divine-
nature, which is the Slim of them all, is deeply im-
pressed upon the mind. So that here is every thing,
that can produce love j worth antl excellence to me-
rit it, love and kindness to excite and raise it. From-
this it evidently appears, that he who believes in the-
imputed righteousness of Christ, must have a super-
lative love of God.

But 2dly, Lest it should be said that many have:
not this view of the doctrine in question, as honour-
able to God, and representing him in an amiable,
light, but the contrary ; I observe that there must
have been a discovery of the glory of God, as shin-
ing in this plan of salvation, to all who cordially
embrace it. Nothing else could induce them to do-
so. If its enemies do not see this, and therefore set
themselves against it ; this confirms the different and
honourable sentiments entertained by its friends ; so-
that even supposing (what we will never grant) that
this view of the amiableness of the divine nature^
as represented in the gospel, were not well founded;
yet, doubtless, it is the view of those ** who count
all things but loss for the excellency of the know^-
ledge of Christ *," and glory in nothing but his
cross.

The truth is, notwithstanding any cavilling ob-
jections that may be raised against it, many favours

* Phil. iii. 8.

AK ESSAY ON iJUSTIPlCATION. 77

received by one to whom they are absolutely neces-
sary, and by whom they are infinitely priced, must
naturally and necessarily prodwoe love. This will
be reckoned a first principle by every uoprejudiccd
mind ; and it is always supposed in the Holy Scrip-
tures, where the saints ai-e represented as under the
habitual and powerful impression of love to God,
for his love to them manifested in their redemption.
Thus, says the apostle Paul, ** For I am persuaded
that neither death, nor life, nor angels, nor princi-
palities, nor powers, nor things present, nor things
to conie^ nor height, nor depth, nor any creature,
shall be able to separate us from the love of God,
which is in Christ Jesus our Lord,"

Now, is there any thing more necessary, to show,
that those who believe and trust in the imputed
righteousness of Christ must be holy in their lives,
than their beinx ttiwkr the inflweAce of a supreme
love to God ? Is not this the first and great com-
mandment of the law, ** Thou shalt love the Lord
thy God, with all thy heart, and with all thy soul,
and with all thy mind * ?" Is not this a never-fail-
ing source of universal obedience ? As they love
God, will they not love their brethren also : the ve^
ry worst of men, because they are the creatures of
God ? and the righteous more especially, because
they are his saints, his chosen ones ? Can they love
God supremely, and yet voluntarily displease him,
breaking his commandments, or resistinghis designs ?
We know that love hath a quite different effect, in
every other and inferior instance, endearing to us
every thing related to the person who possesses our

* MaU. x;Ji. 3T.

Is AN ESSAY ON^ JUSTIFIGATION.

esteem and affection ; how then can it be supposed
so preposterous in this single case, when it is fixed
on the greatest and the best of objects ?

It is a received maxim, that there can be no true
love where there is not some likeness and conformi-
ty of nature and disposition to the object beloved,
and an endeavour after more. And this is a maxim
that will in no case hold more infallibly than in mo-
ral subjects. It is impossible that we can love pur
rity, if o^rselves^are impure ; nay, it is even impos-
sible that we can understand it. Though an unholy
person may have a very penetrating genius and ca-
pa<;ity,^ may think acutely, and perhaps reason just-
ly upon many, or most of the natural attributes of
God, he can neither perceive nor admire his moral
excellence. Instead of perceiving the glory of God
as infinitely holy, he hates, and sets himself to op-
pose this part of his character, or to substitute some-
thing quite different in its room *. Or, if we can sup-
pose him able, or from any particular reason inclined,,
to tell the truth, as to what God is, he can never
discern or feel his glory or beauty in being such.

* This is the true reason why many so waniily oppose God's vin-
dictive justice, and that in the face of many awful examples of it,
even in the present partial and imperfect dispensation. That there
arc many marks of God's displeasure against sin, even in that part
cf his government which is at present subjected to our view, and
also distinct warnings ot'a stricter reckoninij to cfjme, I should think,
might be to an impartial person, past all donbt ; and yet this is de-
rided, and denied by many, merely because they can never thinks
that a perfection in the divine nature, for which they have no love-
or esteem in their own hearts. All who love God, tlien, must be.
like him: and even those who will not be what he really is, are
always srongly inclined, at least to suppose him . what they them-
selves are.

AN ESSAY ON JUSTIFICATION. 79

For why, he liiniself is unholy ; that is to say, in
other words, he supremely loves, and hath his af-
fections habitually fixed, upon something that is not
God, something that is contrary toGod'^ nature, and
a breach of his law.

Let us continue to reflect a few moments upon this
•subject, which is of gr^at importance, varying a little
the light in which it is viewed. Let us consider
what is meant by a supreme and superlative love to
God. These words must have a meaning. It is
not a supreme love of a certain nature, or person,
called God, whom no man hath seen, and of whom
we know no more but the name. Jn this case the
old maxim would hold, "Ignoti nulla cupido;" there
can be ho affection, of either love or hatred, towards
an object wholly unknown. A supreme love of
God therefore, where it really hiith place in any heart,
must mean the love of a character in some measure
understood, though not fully comprehended. In
short, according to the Scriptures, it is a supreme
Jove of the source and pattern of moral excellence
of a being of infinite holiness and purity, with whom
*' evil cannot dwell." Is not this, in truth and
reality, the love of holiness itself, the supreme love
of it? Can we love holiness then, and not aspire
after it ? can we love it, and not endeavour to prac-
tise it? nay, can we love it, and not possess it? can we
love holiness supremely, and live in sin habitually ?
It is the grossest contradiction, the most absolute im-
possibility. There is then a diametrical opposition
between the love of God and the service of sin.
To suppose them consistent, would besupposing, that
the tendency of the heart and affections might be

8(f AN ESSAY ON JUSTIFICATION.

opposite to the course of the life, or supremely fix-
ed upon two things mutually destructive to each
other; on the contrary, our Saviour justly affirms,
tiiat " no man can serve two masters; for either he
will hate the one, and love the other ; or else he
will hold to the one, and despise the other. Ye can-
not serve Qod and mammon *."

Once more. Is not the love of God, I mean the
supreme love of God, precisely what is meant by
holiness ? It is not only an evidence of it, not only
a source of it, not only an important branch, but the
sum and perfection of it. For what is sin in the
heart, of which all evil actions are but the fruits and
expressions, and from which they derive their ma-
lignity and contrariety to the divine will ? Is it not
the love and pursuit of inferior objects on their own
account, and giving them that place in our affections
which is due only to God ? All sins, of whatever
kind, may be easily reduced to this, and shown to be
nothing else, but the alienation and estrangement of
our heart and affections from God, to whom alone
they are due : which, so far as it prevails, necessari-
ly occasions a misapplication of every faculty of our
minds, and of every member of our bodies, and thus
a rebellion of th6 whole man. But whoever loves
God above all, and places his chief happiness and
delight in him, is truly holy ; not only will be so
as the effect, but really is so, by the possession of this
disposition. In proportion as this love is increased
and strengthened, his sanctification is carried on ;
and when it is complete and triumphant, entirely

* MaU. vi. 21.

AN ESSAY ON JUSTIFICATION. 81

free from the mixture of any baser passion, he is
perfect in holiness.

It may probably oceur to some readers, that this
reasoning will not accord with the accounts given by
many moderns of the nature and foundation of vir-
tue. Some found it upon the present prevailing
tendency of our own dispositions, and make it point
directly and immediately at our own happiness;
others found it upon our connections with our fel-
low-creatures in this state, and make it consist in
benevolence of heart, and beneficence of action j
others again, who approach nearer the truth, but
without precision, style it an acting tov/ards every
object, according to reason and the nature of things.
IJpon any of these schemes, the connection, or rather
coincidence, above alleged between the love of God
and virtue, or moral excellence, does not so clear-
Jy appear. This indeed seems to me the great de-
fect of diese accounts of the nature and foundation
of virtue, that they keep our relation and obligations
to God at a distance at least, and much o^it of view.
But as this is the first commandment of the law
which God hath revealed to man for his obedience,
** Thou shalt love the Lord with all thy heart, with
all thy strength, and with all thy mind j" so, upon
a fair and just examination, the supreme Jove of
God will be found the most coni»istent and rational
account of the nature of virtue, and the true source
from which all other virtues, that arc not spurious,
must take their rise, and fioni which they derive
their force and obJig.ition. it is founded, not only
upon the relation of creatures to their Creator, but

Vol. 1. M

82 AN ESSAY ON JUSTIFICATION.

on the inherent excellence of the divine nature. For
supposing (what will scarcely be denied) that God
may be at all the object of our esteem and love, it is
plain that we ought to have the highest esteem for
the highest excellence, a supreme love for what is
infinitely amiable ; and if our affections do in any
measure prefer what is less to what is more worthy,
they must be, in that proportion, wrong and mis-
placed.

As to some of the phrases (for they are no more)
which come into repute together, or in succession
one after another, to express the rise and foundation
of virtue, such as a sense of beauty, of harmony, of
order, and proportion, this is no explication of the
matter at all ; it is only transferring the language
used with respect to sensible objects, to ethics or mo-
rality, in which it must be understood figuratively.
That there is some analogly between those subjects
and morality, may be easily confessed ; but there are
few different subjects in nature, between which as
strong, or a stronger analogy may not be traced.
For example, how easy would it be to reduce all no-
tions of morality, nay, indeed, all notions of beauty
in painting, or harmony in music, to truth and reality
in opposition to falsehood ! Wollaston's Religion of
Nature Delineated is an example of this, in which
he resolves the morality or immorality of every
action, into the truth or falsehood of a proposition.
And whoever reads the book will, I dare say, be
sensible, that it is just as natural and proper as a
certain noble author's rhapsodies upon beauty and
harmony. In short, it were easy to shew that none
,of the accounts given of the nature of virtue h^ve

AN ESSAY ON JUSTIFICATION. 83

any meaning, truth, or force in them, but so far as
they are founded upon, or coincident with that which
I have above given from the word of God *.

* There is one late writer, David Hume, Esq. who, it must be
confessed, hath excelled all that went before him in an extraordi-
nary account of the nature of virtue. I have taken no notice above
of his principles, if they may be called so, because I think botli
him and them worthy of the highest contempt ; and would have
disdained to have made mention of his name, but that it affords me
aii opportunity of expressing my sense of the wrong measures taken
by many worthy and able men, wno, in sermons and other discour^
sts, give grave and serious answers to his writings. As to himself,
tliat man must be beyond the reach of conviction by reasoning, who
is capable of such an insult upon reason itselfand human nature, as
to rank all u:itural advantages, mental and corporeal, among the
virtues, and their contraries among the vices. Thus he hath ex--
prcssly named wit, genius, health, cleanliness, taper legs, and broad
shoulders, among his virtues; diseases he also makes vices; and,
consistently enough, indeed, takes notice of the infectious nature of
some diseases, which, I suppose, he reckons an aggravation of the
crime. Ilnd; as to mankind in general, if they were at that pasts
as to nfeed a rcfutatioTi of such nonsense, as well as impiety, it would
be in vain to reason with them at all. If I were to contrive an
answer to this writer, it would be a visible, instead of a legible an-
swer : it would be to employ a painter to make a portrait of hixn
from the life ; to encompass him with a few hieroglyphics, which
it would not be difficult to dr-siise : to inscribe up^jn his breast these
words, HEAJ/ni, CLEANLINESS, and BROAD SHOUL-
DERS ; and put the lollowing sentence in his mouth, whi^h he hath
adopted from a French author, " FEMALE INFIDELITY whea
it is known is a small matter, and wheil it is not known is nothing."
This would be very proper when applied to his writings, who, as
well as his friend and coadjutor without a name, makes '* our mirst
important reasonings upon many siibjecti to rest ultimately upon
sense and feeling." It is probable some over delicate persons will
think this is not treating him with siifRcient decency ; but till there
be a plun agreed upon, of the measures of decency due from infidels
to Christians, and from Christians to infidels, whether he docs not
deserve far worse treatment from any who believes the gospel, I
leave to the judgment of those who n-ill read hi;» writino-i.
H2

84- AN ESSAY ON JUSTIFICATION.

Thus I have shewn, tliat those who believe th«
doctrine oFiinputed righteousness must be most holy
in their lives ; that the obligations to obedience are
not weakened,^ but strengthened and confirmed by
it. This any impartial person may be convinced ofi
who will reflect, that it is hardly possible to conceive
an obligation to duty, of any kind, which may not
be reduced to one or other of those above-named ;
aud^ if 1 am not mistaken, none ot'them can operate
so strongly upon any other scheme, as that which "is
here espoused, and which is so evidently founded ou
^he Scriptures of truth.

There is, however, one general consideration,
*vhich it would be wrontj to omit, in shewing the
friendly influence of this doctrine upon holiness of
life, although it doth not so properly fall under the
notion of a direct obligation ; that is, the great en-
couragement given in it to the study of purity and
holiness, by the prospect of success. Despair of
success cuts the sinews of diligence in every enier-
prize. And, particularly upon the subject of reli-
gion, nothing more effectually enervates our resolu-
tions, and leads to a sullen,, despondent neglect of
duty, than an opinion that we shall not succeed in
attempting it, or shall not be accepted in our endea-
vours after it, or our imperfect attainments in it..
But the doctrine of justification by the free grace of
God, ** through the redemption that is in Christ
Jesus," gives the greatest encouragement to all who-
will return to their duty.. This encouragement na-
turally divides itself into two branches :. 1st, The
sure hope of acceptance thmugh Christ. 2dly, The
powerful and effectual aid provided for them in the

AN ESSAY ON JUSTIFIC VFION. 85

Holy Spirit, which he hath purchased, and bestows
iorW) ei r san ctifi cation .

1st, The sure hope of acceptance through Christ
Jesus. Although sin hath greatly blinded the minds
of men, there is still so much of *' the work of the
law written in their hearts," as must make them
sensible that in many, things they offend, and must
m\e them ground of soHcitude and fear, while they
expect to be justified by their own merits. Accord-
ino-ly we find, that except the grossest and boldest
infidels, of which sort this age has furnished some
examples *, all classes of men confess themselves
guilty of many sins, faults or failings ; some expres-
sino" themselves in a stronger, and some in a softer
style, according to the greater or lesser degree of the
depravation of natural conscience. If there is any
meaning then in these words, they must be liable to
the displeasure of God in some respects, for which
, they cannot themselves atone 5 and must therefore
labour under at least much uncertainty as to their
acceptance. This must weaken their hands, and
slacken their diligence in an attempt so precarious
in its issue. ^

Perhaps some may say, that this is only levelled
against those who deny all satisfaction, or all use of
the merit of Christ, but not against those who ex-
pect to be justified by their own merit, so far as it
goes, and tmst in their Saviour for making op what

* Vule Essays on the prmciplcs of morality and natural religion.-
Tiicsc Essays coucluilc with an address to the Supreme Beinj^,
which contains the following words : " What mortals term sin,
thou pronouncest to be only error, for moral evil vanishes, in some-
measure, from before thy more perfect sight."
H3

SS A-N ESSAY ON JUSTIFICATIOt?.

is wanting in themselves. But of such I would ask^
how they shall be satisfied that they have gone as
far with their own merit as is requisite, if there i^
any stress to be laid upon it at all ? Will they say^
as some foolishly do, that they do all in their power,
and trust in Christ for supplying what may be still
deficient ? If they dare resolutely stand to this plea
at the last day, when God shall judge the secrets of
all hearts, that they have done all in their power,
there is really nothing wanting to them , they need
Jio Saviour, they need no pardon. But this is what
no mere man that ever lived can say with truth..
So that updn any sclieme but an entire reliance oiv
the merits of Christ for justification before God^
there muststiilbeadreadfuluncertainty, inconsistent
with that liberal and ingenuous freedom with which
tlie children of God love and serve him. These,
strongly penetrated with a sense of duty and obliga-
tion, deeply humbled under asenseof sin,and resting
on the perfect atonement made by their Saviour and
substitute, serve him with alacrity and pleasure,
wearing the bonds of love. And knowing the weak-
ness of their best services while here, they long for
that blessed time when they shall be made perfectly
holy, and yet shall forever acknowledge themselves
indebted for their place in heaven, and their conti-
nuance there, to the grace of God and the love of
their Redeemer.

The other branch of the encouragement which;
believers in Christ have to diligence in duty, is the
promise of the Holy Spirit to lead them into all
ti'uth, and guide them to all duty. This promise is
expressly made to behevers and their seed after

AN ESSAY UN JUSTinCATrOK. ST

thcni, in every age of the church, to the end of the
world. Thus says the apostle Peter, " And ye shall
receive the gift of the Holy Ghost; for the promise
is to you and to your children', and to all that are
afar oiY, even as many as the Lord our God shall
call *." Atid it is to this plentiful effusion of the
Spirit, that the prophets ascribe the purity and pros-
perity of the church in the latter days. '* For I
will pour water upon him that is thirsty, and floods
upon the dry ground : I will pour my Spirit upon
thy seed, and my blessing upon thine oSpring, and
they shall spring up as among the grass, as willows
by the water-courses f."

1 am sensible that the nature and form of the ar-
gument doth not permit me at once to suppose the
truth of this, and to make use of the direct agency
and effectual operation of the Spirit of God to prove
the holiness of saints. But it may be easily made
appear, that the belief and persuasion of this must
have the strongest influence in aniuiating their own
endeavours. What more proper lor such a purpose
than tlie belief of an almighty aid, certainly to be
exerted in their behalf? Must not this invigorate
tlieir powers, and preserve them from sin king through
fear of the number and strength of their adversaries }
Nothing but ignorance of Uiem^elves can make them
boast of their own strength. The result of experi-
ence in the study of holiness, must be a humbling
conviction of the force ot temptiuion and strength of
passion on the one hand, and the weakness and fee-
bleness of human reason and resolution on the other.
Must it not then be of the greatest advantage to be-

* Acts ii. 38, 39. f Isa. iUv. 3, 4.

SS •, AN ESSAY ON JUSTIFICATION.

jievers, to be under an habitual persuasion of the
presence and operation of the Spirit ot'God to sanc-
tify them wholly ? Without this the attempt would
be altogether vain; but this makes the exhortation
come with peculiar force and energy, ** Work out
your own salvation with fear and trembling ; for it
is God that worketh in you both to will and to do
of his good pleasure *."

It will be a support to the present argument to
observe, that some sense- of the weakness of human
nature, and its inequality to any thing arduous and
difBcuIt, seems to have been pretty universal in eve-
ry country, and in every age of the world. Thus
among the ancient heathens, of whom we have the
fullest accQunt, all great enterprizes were supposed
to be undertaken at the instigation, and executed by
the assistance of some superior power. Their poets
always gave out that themselves were inspired, and
their hero directed by some deity ; and moderns ge-
nerally suppose, that the very imagination of this had
no small influence on the success of the attempts-
The interposition of deities was indeed so remark-
able in the most eminent ancient poets, that it has*
been reckoned a bi-anch of their art, distinguished by
a particular name, called the machinery, and is now
inseparably joined, at least to one species of poetry.
Nay, it was a pretty general belief among some na-
tions, that every particular person had an angels-
spirit or genius, to whose care he was committed,
who assisted him in difficulty, and protected him in
danger. Does not all this then evidently prove,
that a persuasion of superior aid must have the most

* Phil. ii. 12, 13.

A¥ ESSAY ON JUSTIFICATION. 89

happy influence on our activity and diligence in duty,
and our progress in holiness ? Doth it not make it
reasonable to expect, that those who trust to nothing
better than their own strength, will be proportion-
ably low in their attempts, and deficient in their
success ; but that those whose eyes are fixed for di^
rection upon God, and who live in a continual de-
pendence on his grace, will become truly partakers
of a divine nature ?

Now, is not tliis the distinguishing characteristic
of the scheme of redemption by free grace, that it
o-ives less to man and more to God thun any other
plan ? It seems indeed particularly to point at this
very design in every part of it, to abase the pride of
man, and to exalt the grace of God. Self-denial ia
the first condition of the gospel, and a renunciation
of all self-dependence is the lesson continued through
the whole. *' Surely in the Lord have 1 righteous-
ness and strength," may be called the motto of
every Christian, is a short and comprehensive sum^
niary of his faith, and the great foundation of his
hope and trust. As then it has been shewn that he
is habitually inclined to obedience, with what ala-
crity and vigour will he apply himself to his duty,
since he believes that almighty power is constantly
engaged in his behalf; and that however unable
he^'may be of himself, for any thing that is good.
yet a thorough and effectual change will be wrought
in him by divine power I What a firmness and for-
titude must be inspired by the following passage of
the prophet Isaiah, and other promises in the same
strain ? '' Hast thou not known, hast thou not heard,
that the everlasting God, the Creator of the ends of

^0 AN ESSAY ON JUSTIFICATION,

the earth, fainteth not, neither is wear)? ? There is
no searching of his understanding. He giveth
power to the faint; and to them that have no might
he increaseth strength. Even the youths shall faint
and be weary, and the young men shall utterly fall.
But they that wait on the Lord shall renew their
strength ; they shall mount up with wings as eagles;
they shall run and not be weary, and they shall
walk and not faint *."

But now, perhaps, after all the advantages of
this doctrine, pointed out in the preceding discourse",
some will be ready to ask me, if it cannot possibly
be appHed to the encouragement of impiety, or serve
to foster a supine sloth and negligence ? To this I
am ready to answer, By some who profess it, it
may 5 but by those who really believe it, it never
can. There is no part of the word or providence
of God that may not be, or that hath not frequently
in fact been abused to bad purposes, by wicked men~
under the dominion of their lusts. But, in order to
remove ambiguity, it is proper to observe, that
wherever there is a national profession of any reli-
gious principles, there must be many who are not
believers, in any other sense than that they have
been accustomed to hear such and such things assert-
ed, have never inquired into nor doubted, seldom
even thoutjht of them, and so do not disbelieve
them. But there is a great difference between such
a traditionary belief as may produce a customary
profession, and such a real and inward persuasion as
will change the heart and influence the practice.
That there may be some of the first sort of believers

AN ESSAY ON JUSTIFICATION. 91

in the doctrine of imputed righteousness, wlio are
not holy, or perhaps abuse it, ill understood, to un-
holiness, I am willing to allow ; but that all those
who believe it upon real and personal conviction,
must be most conscientious in the practice of every
moral duty, I hope hath been clearly made appear
in the preceding pages.

The above is all that was first intended in the
prosecution of this argument ; but perhaps it will
not be improper, before dismissing the subject, to
make a few reflections upon the reception which it
hath met with, and must still expect to meet with
in the world; upon its importance and proper appli-
cation.

It is very certain, being neither denied by friends
nor enemies, that this doctrine hath, in all ages, not
only been attacked with the weapons of human wis-
dom, but generally also loaded with much reproach
and contempt. After, therefore, it hath been so far
defended as may satisfy every impartial mind, and
its influence upon practice demonstrated, 1 observe
that whatever impression this fact may make upon
others, it seems to me no small confirmation of its
truth as coming from God, that it is contrary to
the spirit of the world. This is both agreeable to
Scripture and to sound reason. The doctrine of
** Christ crucified," the apostle Paul tells us, ** wa«
to the Jews a stumbling-block, and to the Greeks
foolishness *." And, speaking of the eflect of the
publication of this doctrine, he says, ** Ye see your
calling, brethren, how that not many wise men after
the flesh, not many mighty, not many noble are

♦ 1 Cor. i. 23,

92 AN ESSAY ON JUSTIFICATION.

called. But God hath chosen tJie foolish things of
the world to confound the wise ; and God hath cho-
sen the weak things of the world to confound the
things which ar-e mighty ; and base things of the
world, and things which are despised, hath God
chosen, yea, and things which are not, to bring to
nought things that are *." This we are not to un-
derstand as if the apostle yielded that the gospel was
not agreeable to true wisdom, or that the proper
and legitimate use of human wisdom would not lead
us to embrace it : but it contains a strong intimation
of a truth pot commonly attended to, that great na-
tural abilities have pretty much the same influence
on the moral character, with great wealth or tem-
poral prosperity. They are both apt to intoxicate
the mind, and lead to pride, arrogance, and self-
conceit; and perhaps intellectual pride is as great an
obstruction to the discovery of truth, as any bad
disposition whatsoever. We are also taught, that
God ordered and disposed of things in this manner,
lor the wise ends of his providence, for the subjec-
tion of the arrogance and boasted wisdom of men ;
or, in the words of the apostle, ** That no flesh
should glory in his presence." The reception, then,
which this doctrine usually meets with, should be so
far from remaining as a prejudice or objection against
its truth or utility, that, on the contrary, it should
contribute to satisfy us, that it is the real and ge-
naine doctrine of Clrist, since it meets with the
same sort of opposition, and from the same quarter,
with which this was encountered at its first publi-
cation.

>' 1 Cor. i. 26, — ^S.

AN ESSAY ON JUSTIFICATION. 93

And indeed, besides this exact correspondence be-
tween the event and what the Scripture gives us
reason to expect, as to the reception of the gospel
in the world, I appreliend it ought to be a general
prejudice in favour of its truth, considering the ori-
ginal it claims, that it doth not carry on it any of
the marks of human wisdom. It seems to lie (if I
may so speak) quite out of the way of human ima-
gination and contrivance, and is diametrically oppo-
site in its whole tendency, to the most prevailing hu-
man inclination, viz. self-esteem, pride, and vain-glo-
ry. This indeed is the true reason wliy this doc-
trine is so unacceptable to the world, especially the
ambitious part of it, that it is directly levelled against
their corrupt alfections. It gives a view of the ho-
h'ncss, purity, and justice of God, which is intolera-
ble to all those who are not willing to break their
league with sin and vanity. And when it is truly
complied with, it not only divorces men from their
former attachment to sin and sensuality, but will not
sufier them to glory, even in their new character.
All who submit unfeignedly to the gospel, both feel
and confess themselves wholly indebted for forgive-
ness and acceptance, for their present holiness and
their future happiness, to the free, unmerited grace
of God. How hard such a sacrifice is, none can con-
ceive who have not some acquaintance widi vital, ex-
perimental religion. Now, what is the most natural
inference from this ? Is it not, that we have not the
smallest reason to suspect this doctrine to be a "cun-
ningly devised fable," but may rest assured, that it is

Vol. I, I

94f AN ESSAY ON JUSTIFICAl lOX.

" the wisdom and the power of God lor salvatiou,
to every one that believeth *."

This leads me to observe, That if the reasoning
which the reader liath perused upon this subject be
just and conclusive, there is one circumstance in
which this " doctrine according to godliness*' essen-
tially differs from all other schemes or systems of
morahty. It is, that any of these systems a man
may understand, embrace, and defend, without hav-
ing his heart made better, or his morals secured or
improved by it at all j whereas it is impossible that
any man can really, and from the heart, embrace
the doctrine ol" Christ's imputed righteousness, with-
out being sanctified by it, *' dead to sin, and alive to
God." That the first of these assertions is true, the
lives and characters of some noted writers on th^
foundation of morality, have been, and are an unde-
niable proof. Some of them do indeed expresvsly
yield it ; and it is evidently yielded, by implication,
in all the late writings, where tliere is so frequent
mention of tlie small influence that speculation has
upon practice. On this is founded what a late acute
and eminent writer f justly calls the master prejudice
of this age, viz. " The innocence of error." This
may as well be expressed by its counterpart, the un-
profitableness or inefficacy of truth, which surely
ought to be but a weak recommendation of what is
called truth, by those who hold such an opinion.

That the other assertion is just, hath been the
point undertaken to be made out in this Essay; and
whoever will but consider how unacceptable this
doctrine is to mankind in general, may be satisfied

* Rom. i. 16. t ^^r Warburton.

^J^.l

AN ESSAY ON JUSTIFICATION. 9o

that there can be no elTectual inducement to embrace
it. till there be such a discovery and sense of the evil
and danger ofsin, as is utterly inconsistent with a vo-
luntary continuance in it. The apparent state of the
visiblcchurch, in which viceand wickedness soshame-
fully abound, will be no objection to this, if what I
hinted above be recollected *, that there is a great
difference between a nominal or customary profes-
sion and real belief. As to the few more zealous and
eminent assertors of this doctrine, who sometimes
greatly dishonour their profession, the answer is ea-
sy : They are hypocrites, by whom indeed great
offences do come ; and the weak and unstable fall
over the stumbling-block, and are tempted to doubt
the reality of religion, by this discovery of the I'alse-
hood of its professors. But such can never be fairly
ranked among believers, whose garb and habit they
only treacherously wore, for soti-se time, while they.
vere in the interest of another master f. We may

« See Page Sf».

\ Perhaps sonic may think the inte accounts pnblislicd of the Mo-
lavinns an objection to th-j jusliiesr. of tiiis n^prc mentation. They
arc said to be groat usscrtors of the doctrine of inipi-.tcd rigliteous
ness ; and yet there have not only appeared some bad men amongst
thcra, but they arc universally charged as a sect with must impious
and scandalous practices. Perhaps candour and charity might have
led us to suppose, that most; or all those accusations, were calum-
uous, if they had btcn aflirnied by none but avowed enemies to
the doctrines wliich they espuusc; as the first Christians were char-
ged by their enemies with eating human sacrifices, when they met
in private to celebrate the I^ord's sapper. But the case it seems
is otherwise here ; for some uusivspecLed accusers have appeared,
whom non:^ can imagine prejudiced against tiiem for embracing the
doctrine of imputed iigtiteoiisness. i ooufcss myself to have so little
;icqi;aiutancc with those Ilernhuttcrs, as they arc called, cither as
tu thiir pr:r:ci^!cs or pr.ictice;;, tl:at I Gunnot very fully handle the
1 i>

96 AN ESSAY ON JUSTIFICATION.

say of them as tlie apostle John says, " They went
out from us, but they were not of us; for if they had
been of us, they would no doubt have continued
with us; hut they went out that they might be
made manifest that they were not all of us *."

But this is not all ; for the reception of the doc-
trine of imputed righteousness is not merely, to be
considered as the best means, comparatively, of pro-
ducing, preserving, and increasing our sanctification
and purity, as sure and effectual, while others are
precarious, but it is the only way, and all others are
absolutely insufiicient for the purpose. If this be
indeed the doctrme of Christ, the Scripture method
of salvation, then it is not only true, but a fun-
damental truth. Of this we arc frequently and so-
lemnly assured in the word of God. " i am the

subject ; but, if there is nc otnrr cbjecticn to ivhat is slTirnied
above, no doubt an acquaintance ■with the true state of the case
^vould enable us easily to remove this. Perhaps, after all, the bad
practices charged ?-gainst them may be only the consequence of some
designing persons getting in among them, end a great plurality may
fcc iiiii'icent, cr at least comparatively so. But however this be, it
is not certain (at least to me) that thoy really embrace the same
cloctrijic vv-;thus: they do indeed talk much ci the Lamb, cpeuk of
hiding themselves in his wounds, &c. but I think their lauguajje
is peculiar to themselves, and by no means the phraseolog}' either
cf Scripture or oC any other sect of C];ristis.ns. Besides, as Count
Zinzendqrf, tlieir leader, takes upon him to be a prophet, it is pro-
bable they are just a set of deluded people, drawn a-.vaybyhis art,
Vv-ho may much more properly be said to believe in him than ia.
Christ.

[A more jicrfcct knowledge of the doctrines, Character, and ia^
tours of the Moravians, has demonf:t rated that, so far from fur
Tiishing ani/ objection against the doctrine defended in this Essiw.
they most powerfullii illustrate and confirm it. — Xotc of the Anje
rican Editor.

•:^ 1 John ix. 10.

AN' ESSAY ON JUSTl'FICATION. 97

way, (says our Saviour) and the truth, and the life ;
no man cometh unto the Father but by me *." So
say the apostles Peter and John : " Neither is there
salvation in any other; for there is none other name
under heaven, given among men, whereby we must
be saved f ." It is therefore in vain for any to ex-
pect an eiTectual change of life, l)ut by an acquaint-
ance with Christ and him crucified. We have in-
deed the clearest evidence from experience, that no
human reason, no argument wliatever, drawn from
worldly conveniency, is' at all suilicient to contend
with violent and sinful- habits. We see many ex-
amples of persons of excellent understanding and
knowledge in other matters, nay, who can reason
L-trongly and justly upon the bad consequences of
vice in others, sometimes even in themselves, wlio
will yet go on to ruin their name, flmiiJy, fortune
and health, while they ar6 slaves to evil habits ; no-
thing wilt change them but the grace of God.

And as we have seen above,, that our own righ-
teousness in its best state is wholly ineffectual for
our acceptance with God, so all who have any ex-
pcctations of this kind from it, plainly shew that
they have such defective views of the extent and
obligation of the divine law, as are inconsistent with
an unfeigned universal submission to it. This is a
matter of the last importance, and ought to be par-
ticularly recommended to the serious consideration
of such as may have, at some times, some imperfect
convictions i such as from a weariness and satiety of
binning may give a temporary preference to a life of

* John xiv. 0". f Acts iv. i^.

13

98 AN ESSAY OK JUSTIFICATION.

religion, and raise a feeble and ineffectual wish with
Balaam, that they might ** die the death of the
righteous." They ought to be told, that no endea-
vours to be a little better than before, no abstinence
from some sins as a kind of atonement for others
retained, no resolutions taken in their own strength,
no righteousness of their own offered or trusted in as
a matter of their justification, will be accepted, or is
worthy of being so ; that nothnig will be truly ef-
fectual, till tliey see their lost condition, and believe
in Christ, first for pardon, and then forsanetification,
** to the praise of the glory of his grace, wherein he
hath made us accepted in the beloved *." If they
have any other plea, any other ground of hope and
trust, it shall undoubtedly fail them ; they must re-
main under a sentence of just and legal condemna-
tion, and shall finally perish j for *' he that behev-
eth in the Son hath everlasting life; but he that be-
lieveth not the Son shall not see life, but the wratb
Qi God abideth on him," John iiL 36. f

* EpL i. 6.

f The application of these passages of Scripture, to the particu-
lar principles above maintained, will perhaps be thought to include
in it a very severe and uncharitable condemnation of many Chris-
tians, who differ in judgment upon the point of justification. And
indeed I pretend no great fi-icndship to the sentiments so frequently
expressed of late, " That it is a small matter what a man believes,
if his life be good." The assertion might perhaps be allowed, if it
did not contain a foolish and unreasonable supposition, that a man
may believe wrong, and yet lead as good a life as he that believes
right ; the contrai'y to which will always be expected by him who
gives credit to the word of God, that his people are " sanctified
through the truth." As to Socinians and Pelagians, who are the
greatest opposers of the truths above defended,! never did esteem
them to be Christians at alij so the consequence, with regard to

AN ESSAY 0^ JUSTIFICATION. 99

I am naturally led to conclude tiiis subject by ob-
serving, that the importance, efficacy, and necessity
of the imputed righteousness of Christ, shews how
much it is the duty ot^ ail ministers of the gospel to
make it the main and leading theme of their sermons.
The preaching of the gospel is by the apostle Paul,
in a very just and expressive manner, styled preach-
ing " the unsearchable riches of Christ." In him
every prophecy, precept, promise,. and truth is cen-
tered. His character and work as a Saviour is held
forth in a variety of lights in the sacred oracles, and
in every opening or view that is given us, so to speak^
of the dispensations of divine Providence and grace,
he is the chief figure, or the termination of the pros-

ttcm, may be easily admitted. But it v; ill be thought hard to s.ty
the same thing of the Aniuuiaas. llov.cvcr, if the rii^litcoustK-.<:s
of Christ is the only ground of our justification, and the reception
of him iu this chara<;ter the true principle of sanclification. I do
not see how we can avoid concluding the danger of those who act
upon any other plan. And yet I am persuaded there have been,
and are many good men among them, which may be accounted for
in this manner, that their hearts arc better than their understand-
ings ; and they are habitually under the government of principles
which, through some mistaken views and groundless fears of their
abuse, they speak of more sparingly, or rather seem to estitblish the
contrary positions. The proof of this assertion I take from their
own writings, particularly frcm the diftcrence between then- ser-
mons and other discourses, and those forms of pr;i.yer which they
have drawn up, and not only recommended to others, but left be-
hind them as a witness of their own exercise in their closets. If
they be supposed to feel the sentiments which they express in their
prayers, it can be easily made appear, that these sentiments can
only be dictated by the doctrine of free grace. If what they say of
themselves be true in its natural and, obvious meaning, and if they
believe it, which charity obliges us to suppose, it must be altogether
vain to lay the least stress upon their own righteousness for their
acjccptance with God.

100 AN ESSAY ON JUSTIFICATION.

pect. If therefore we would know what esteem i^
due to our Redeemer in our hearts, and how high a
place he ought to hold in our views of religion, let
us observe the regard paid to him by the sacred wri-
ters. They derive almost all their motives to every
moral duty, from what he hath done, and is still
doing for us, and seem to delight even in the repe-
tition of his name. I am persuaded those who are
accustomed to tl>e devout and serious perusal of the
word of God, will not reckon it " enthusiasm,"
when I say, tl.at these writers appear to be warmed
and elevated above their ordinary measure, when
they celebrate his salvation ; and that, both in the
Old and New Testament, wherever wc meet with
any passage singularly lofty and sublime, there we
maj' be sure that Christ the Iledeemer is the imme-
diate theme.

Justification by the free grace of God, through
the redemption that is in Christ Jesus, was the doc-
trine taught among Christians, in the earliest and
purest ages of the church. And their departure
from it was the prelude to that universal corruption
of faith and worship, that relaxation of discipline,
and dissolution of manners, which took place in the
ages following. It is also very remarkable, that
this doctrine was always fully and distinctly taught
in those churches v.'hich never submitted to the ty-
ranny, or received the corruptions of the Romish
Antichrist: I mean the churches of the Piedmontese
valhes, which by so many judicious writers are sup-
posed to be the two witnesses mentioned iii the Re-
velation, who fied into the wilderness from the per-
secution of the beast, and prophesied in sackcloth.

AN ESSAY ON JUSTIFICATION. 101

The accounts which have been transmitted to us
of the principles held by them, long before the Re-
formation, plainly shew, that they maintained this
doctrine from the beginning. And as it is well
known that the Reformation took its first rise from
the gross and scandalous ai)plication of the doctrine
of merit in indulgences, so ail the relbjmers, without
exception, were strenuous asserters of free grace.
This was reckoned by them, ** articulus stantis aut
eadentis ecclesice," by which the church must stand
or fall. Particularly, our reformers in both parts
of this island agreed in preaching the same doctrine,
and the eminent piety of our fathers is a standing
evidence of its force and efficacy.

It doth not perhaps become, and probably it
would not be safe for me, to enter into a particular
examination of the manner of preaching in the pre-
sent age ; and therefore my reflections upon that sub-
ject shall be very few and general. What is most
obvious in our present situation, and wh&t ought to
nffect Christians with most concern, is the great pre-
valence of infidelity. This is the more surprising,
that we have never wanted, and do not at present
want, many able and eminent writers to stand up in
defence of the gospel, and refute the cliangeabk and
inconsistent reasonings of infidels, whatever form
they shall from time to time think fit to assume, and
on whatever principles they shall pretend to build,
l^ut, I am afraid, the best defence of all is but too
7nuch neglected, viz. zealous, assiduous preaching
the great and fundamental truths of the gospel, the
\o?.{y condemned state of man by nature, and the ne-
cessity of pardon through the righteousness, and re-

102 AN eSw<;ay on justification.

novation by the Spirit of Christ. This would make
a far greater number of those who call themselves
by the name of Christ, Christians indeed. And the
visible efficacy of his doctrine would be a sensible de-
monstration of its truth and divine original. If these
truths are not contradicted, i-t may be safely said,
that they are by many kept more out of view than
formerly. And surely we have no great cause to
boast of our improvements in the preaching art, if
its goodness is to be determined, like that of a tree,
not by its blossoms, but its fruits.

There is one observation which may satisfy us
that the preaching of the cross of Christ will most
effectually promote real reformation. It is, that
those preachers who (to say no more) approach
nearest to making our own merit and obedience the
ground of our acceptance with God, very seldom, if
ever, give any alarm to the consciences of their hear-
ers. Let them recommend ever so pure and high a
standard of morals, they are heard without fear, and,
if they preach elegantly, v/ith pleasure, even by the
most profligate. To such preachers, all vain worldly
minded people usually attach themselves, where they
have not cast off the very form of rehgion j but most
part of serious Christians, together with professing
hypocrites, who cannot easily be distinguished in this
world, always follow preachers of another strain. .
It is easy to see the reason of this from what hath
been said above ; there arc none who set the strict-
ness and obligation of the law, the holiness and jus-
tice of God, in so awful a light as those who believe
there is no sheltiir from the sanction of the law, and

AN ESSAY ON JUSTir ICAl ION. 103

the wrath of an offended Got!, but in the blood of
Christ. Perhaps I am already ensnared and exposed
to censure, by affirminf^ that there are among us
preachers of different strains. But it is so certain a
truth that I cannot deny it, and so important that I
will not dismiise it.

o

Upon the whole, as the present aspect of public
affairs, as the state of the world and character of the
age loudly call upon all, of every station, to exert
themselves with diligence for the support and revival
of truth and righteousness, I hope the ministers of
the gospel will promote this end, by zealously la-
bouring to bring men to the saving knowledge of
Christ, " the way, and the truth, and the life— the
foundation — the tried stone — the precious corner
stone," the strengtli and security of the building;
To deny, explain away, or neglect to impart the
truths of the everlasting gospel, is the way to leave
the world in wickedness; but, by preaching them
in purity and with simplicity, which, we have reason
to think, will be accompanied with *' the demon-
stration of the Spirit,'' sinners are reconciled unto
God, the power of sin is broken in them, the divine
image is formed in them, and upon these truths their
hopes of eternal life must rest and depend. Let us
be ever ready to say with the apostle Paul, " God
forbid that I should glory, save in the cross of our
Lord Jesus Christ *." And let us quicken our dili-
gence, and animate our endeavours, by exprcssino-
with the Psalmist David our faitli in the perpetuity
of his kingdom. *< His name shall endure for ever ;

* Ga]. vi. 14.

104 AN ESSAY ON JUSTIFICATION,

his name sliall be continued as long as the sun; and
men shall be blessed in him, all nations shall call
him blessed. Blessed be the Lord God, the God
of Israel, who only doth wondrous things. And
blessed be his glorious name for ever j and let the
whole earth be filled with his glory. Amen and
Amen *."

* Psal. Ixxiic 17, 19, 19.

PRACTICAL TREATISE

OM

BEGENERATION.

Voul.

A

PRACTICAL TREATISE

ON

REGENERATION.

John iiL 3.

Jesus answered and said unto kim, Verily^ verily^ /
say jmto thee^ Except a man be born again^ he
cannot see the Jcingdom of God,

INTRODUCTION.

THE condition on which ministers of the gospel
hold their office, is extremely awful. " They
must reiKler an account imto God" of their fideHty
to the souls committed to their charge. Their duty
and danger, as servants of God, are jointly and
strongly expressed in the commission given to the
prophet Ezekicl. " Son of man, I have made thee
a watchman unto the house of Israel, therefore hear
the word at my mouth, and give them warning
from me. Wlien I say unto the wicked , Thou shal
surely die; and thou givest him not warning, nor
speakest to warn the wicked from liis wicked way
K 2

108 A PRACTICAL TREATISE

to save his life ; the same wicked man shall die in
his iniquity, but his blood will I require at thine
hand. Yet, if thou warn the wicked, and he turn
not from his wickedness, nor from his wicked way,
he shall die in his iniquity; but thou hast delivered
thy soul," Ezek. iii. 17, 18, 19.

It is natural for us, in such a situation, to he often
revolving in our minds this great and weighty trust.
It is at once our duty and interest, to consider with
all possible care, in what way we may have the
easiest and most effectual access to the hearts of sin-
ners ; what views of divine truth will be most con-
vinciii^' ; what forms of address will make the^
strongest and most lasting impression : in one word,
how we may acquit ourselves in our ministry, so as
to be a ** savour of life unto life," to many of those
who. hear us, and to " deliver our own souls" h'ouh
the blood of those that perish.

Such indeed is the undeniable moment and im-
portance of the truths of the gospel, that I am often
ready to think it will be easy to set them in so clear
and convincing alight, as no person ol common un-
tlerstanding shall be able to resist. I am often ready-
to say within myself, Surely if they be warned, they
will no more dare to rush on the thick bosses of the
Almighty's buckler ; surely tlie boldest sinner must
tremble at the thoughts of death, judgment, and
eternity fast approaching, and from which it is im-
possible to fly. But when we see how many are
able to sit unmoved under tlic most awful threaten'
ings from tlie word of God ; how many rontinue
unchanged under the most alarming dispensations,
of Providence, our thoughts are immediately carried

ON heceneration. 109

to the unsearchable depth of the divine Counsels, and
we must say with our blessed Saviour, *' Even so,
Father, for so it seemed good in thy sight," Luke
X. 21. or with the apostle Paul, " But if our gospel
be hid it is hid to them that are lost ; in whom the
iiod of this world hath blinded the minds of them
that believe not, lest the light of the glorious gospel
of Christ, who is the image of God, should shine
unto them," 2 Cor. iv. 3^ 4,

The secret counsel of the Most High, however,
though we must adove with reverence, it is impossi-
ble for us to comprehend. What influence this has
upon the final state of particular persons, no man in
the present life is, and probably no created being
shall ever be able hilly to explain. This only we
know, that it is not such as to take away the guilt
of sin, or destroy the efficacy of means. A sense of
duty therefore constrains us to resume the arduous
and difficult task, intreating the assistance and bles-
sing of God, under a firm persuasion that he will
hear the prayer of faith, and make his own word
** quick and powerful, sharper than any two-edged
sword, piercing even to the dividing asunder of soul
and spirit, and of the joints and the marrow, and a
discerner of the thoughts and intents of the heart.'*

The subject I have made choice of, and intend to
liandle in the ensuing treatise, immediately regards
the substance of religion, and is happily as little en-
tangled in controversy as any that could be named.
\Ve are told that *' except a man be born again, he
cannot see the kingdom of God." In this all par-
ties, every profession and denomination of Chris-
K 3

no A PnACTICAL TREATISE

fians do or ought to agree. By whatever name you
are called, whatsoever leader you profess to fol-
low, whatever ordinances you enjoy, if you are not
** born again," you shall not enter into the kingdom
of God.

That manner of preaching the gospel, explaining
or recommending divine truth, appears to me most
profitable, which brings oftenest into view, or rather
never losses viev/ of the great and essential difference
between believers and unbelievers, saints and sin-
ners, heirs of glory and heirs of hell. These are
mixed together on earth. They have common pri-
vileges as men and citizens. They cannot be cer-
tainly distinguished by human observation ; for
tliough the image of God shines in a bright and sen^
sible manner in some on the one hand, and some bear
very plain and deadly symptoms on the other, whose
state may be determined with little hazard of mis-
take, yet, in the intermediate degrees, there are mul-
titudes whose real character is known only to God.
What then can be said more awakening, and at the
same time more certainly true, than that every hear-
er of the gospel, and every reader of such a treatise
as this, is either reconciled to God, and the object
of his love, or at enmity with God, having " neither
part nor portion" in his favour ; and as many as die
in this last condition, shall be the everlasting monu-
ments of divine wrath. How important a distinc-
tion ! and can any man refrain from saying, * Lord,
thou knowest all things — to which of these classes
do I belong ?*

But there is something, if possible, still more pres-
sing in the passage of Scripture which I have placed

ON REGENERATION. Ill

at the liead of ibis discourse. Not only are all men
of two diiferenttmd opposite characters now, but all
men are originally of one character, unfit for the
kingdom of God ; unless a change has passed upon
them they continue so ; and unless a change do pass
upon them hereafter, they must be for ever exclud-
ed. This our Lord introduces with a strong asse-
veration, and signal note of importance : ** Verily,
verily, I say unto you. Except a man be born again,
he cannot see the kingdom of God." These words
were spoken to Nicodemus, a ruler of the Jews.
This " master in Israel," came to Jesus by night.
Convinced he seems to have been of the power
which attended his ministry, but, under a still
stronger attachment to his worldly interest, he durst
not openly avow his conviction. Our Lord, at once
to enlighten his mind with the most salutary of all
truths, and level his pride of understanding by the
manner of conveying it, saith to him, ** Except a
man be born^again, he cannot see the kingdom of
G04." This appears to have been extremely aston-
ishing, by his answer in the following verse : '* Ni-
codemus saith unto him. How can a man be born
when he is old ? Can he enter the second time in-
to liis mother's womb and be born ?"

It is not my purpose to give a tedious explication
of the passage, or entertain die reader with a pro-
fusion of criticism upon the words. This expression,
the kingdom of God, hath various significations in
Scripture, but chiefly two in the New Testament :

1. The gospel dispensation, or government of the
Messiah, as distinguished from theprecedingperiods;

2. The kingdom of heaven, where the sincere dis-

» 12:- A. PRACTICAL TREATIS-E

ciples of Christ shall be put in full possession of tW
blessings of liis purchase. 1 take it to be the last of
ihese that k, either onl}^, or chiefly intended in this
place. Both of them indeed may be meant in their
proper order^ and for their different purposes. An
open profession and receiving the external badge, was
necessary to a concealed friend and cowardly disciple,
but a right to the spiritual privileges of the gospel,
and the promise of eternal life, was the only thing
that could make the profession valuable or desirable.
Accordingly, our Saviour seems to speak of both in
his reply to Nicodemns's admission into the visiblo
church by baptism, and renovation by the Holy
Ghost. Jesus. answered, " Verily I say unto thee, ,
Except a man be born of water and of the Spirit, he
cannot enter into the kingdom of God."

I am sensible that regeneration, or the new birth,,
is a subject at present very unfaslnonable; or at least
a style of language which hath gone very much into-
desuetude. It is,. however, a subject of unspeakable
moment, or rather, it is the one subject in which all
others meet as in a centre ; the grand inquiry, in:
comparison of which every thing else, how excellent
soever, is but specious trifling. What doth it sig-.
nify, though you have food to eat in plenty, and va-
riety of raiment to put on, if you are not born again ! ^
if after a few mornings and evenings spent in un-
thinking mirth, sensuality and riot, you die in your
sins, and lie down in sorrow ? What doth it signify,,
though you are well accomplished in every other
respect, to act your part in life, if you meet at last
\vith this repulse from the supreme Judge, ** De«

ON BXGEMERATION. 11$

part from me, I know you not, ye workers of ini-
quity ?"

If this subject is indeed unfashionable and neglect-
ed, we are miserably deceiving ourselves. If a new
nature is necessary, to attempt to repair and new
model the old will be found to be lost labour. If
the spring is polluted and continues so, what a vain
and fruitless attempt is it to endeavour, by addition
or by foreign mixture, to puriiy the streams. Just
so, it is by no means sufficient, or, to speak more
properly, it is altogether impossible to reform the
irregularities and vicious lives of sinners, and bring
them to a real conformity to the law of God, till
their hearts are renewed and changed. It is like
rearing up an old fabric, adding to its towers, and
painting its walk, while the foundation is gone.
See what the prophet Ezekiel says of such foolish
builders, *' Wo to the foolish prophets — because,
even because they have seduced my people, saying.
Peace, and there was no peace ; and one built up a
wall, and lo, others daubed it with untempered mor-
tar : say unto them which daub it with untempered
mortar, that it shall fall : there shall be an over-
flowing shower, and ye, O great hailstones, shall
i'all, and a stormy wind shall rent it," Ezek. xiii.
10, 11. »

But {perhaps the substance of the doctrine is re-
tained, while the language is held in derision. We
are told it is ,but a figurative expression, and the
feame in its meaning with repentance or reibrma-
tion. Doubtless it is so. And it v\ere greatly to
be wished, that many did thoroughly understand
what is implied in repentance unto life. But the

114 A PRACTICAL TREATISE

reader is intreated to observe, that it is a metaphor
frequently used in the Holy Scripture. I think also
it is a metaphor of peculiar propriety and force, well
adapted to bring into view, both the nature of the
change which it describes, and the means by which
it is accomplished. If therc are any who, in writing
or speaking on this subject, have introduced or in-
vented unscriptural phrases, and gone into unintelli-
gible mysticism, this is neither wonderful in itself,
nor ought it to be any injury or disparagement to"
the truth. There is no subject, either of divine or
human learning, on which some have not written
weakly, foolishly, or erroneously ; but that ought
not to excite any aversion to the doctrine itself
which hath been preverted or abused. I pray that^
God may enable me to write upon this interesting!
subject in a clear, intelligible, and convincing man-
ner ^ to support the truth from the evidence of
Scripture and reason; to resolve, in a satisfying
manner, any objections that may seem to lie against
it ; but, above all, to carry it home with a persua-
sive force upon the conscience and heart. I contend"
for no phrases of man's invention, but for such as I
find in the Holy Scriptures; from these I am re^
solved; throirgh the gi-ace of God, never to depart.
And in the mean time I adopt the words of tlie
eminent and useful Dr Doddridge : *' If this doc-
trine, in one form or another, be generally taught
by my brethren in the ministry, I. rejoice in it for-
their own sakes, as well as for that of the people
who are under their care."

The plan of the following treatise is this :

I. To make some genera,! observations upon, tke

ON REGENERATION. 115

inetaphor used by the apostle John, « Except a man
be born again ;'* and the same, or similar expres-
sions, to be found in other parts of the word of God.

II. To shew wherein this change doth properly
and directly consist, together with some of its prin-
cipal evidences and effects.

III. To shew by what steps, or by what means,
it is usually brought about.

IV. In the last place, to improve the subject by
a few practical addresses to persons of different cha-
racters.

CHAP. I.

Some general observations on the metaphor used hf
the apostle John, Except a man be bom again,
. nnd the same or similar expressions, to be found in
other parts of the "joord <f God.

IT deserves the serious attention of every Chris-
tian, that, as this declaration was made by our Sa-
viour in a veiy solemn manner, and by a very pecu-
h*ar metaphor, so this is not the single passage in
which the same metaphor is used. We find it in
the apostle Paul's epistle to Titus, " not by works
of righteousness which we have done, but according
to his mercy he saved us, by the washing of regene-
ration, and renewing of the Holy Ghost," Tit. iii. 5.
We find one perfectly similar to it, in the same apos-
tle's second epistle to the Corinthians, « Therefa-e
if any man be in Christ, he is a new creature: old
things are past away, behold all things are become
new," 2 Cor. v. 17. It is elsewhere called a new
creation, with reference to the power exerted in tJie

116 A PRACTICAL TREATISE

production : " For we are his workmanship, creat-
ed in Christ Jesus unto good works, which God
hath before ordained that we should walk in them,"
Eph. ii. 10, It is still a figure of the same kind
that is used when we are exhorted " to put 0% con-
cerning the former conversation, the old man,
which is corrupt according to the deceitful lusts;
and to be renewed in the spirit ^f our mind, and
put on the new man, which after God is created in
righteousness and true holiness," Eph. ir. 22, 23, 24,
To name no more passages, the real believer is said
to be " born of God," 1 John v. 4. in which the
very expression of the text is repeated, and the
change attributed to God as his proper work.

Whoever believes in the perfection of the Scrip-
tures, will readily admit that it is intended we
should learn something from this very way of speak-
ing itself. Let us therefore consider what may be
safely deduced from it. And, as I would not will-
ingly strain the metaphor, and draw from it any
uncertain conclusion, so it is no part of my design
to run it out into an extraordinary length. Many
smaller resemblances might easily be formed be-
tween the image and the truth, but they would be
more fanciful than useful. The reader is only in-
treated to attend to a few leading truths, which seem
naturally to arise from this metaphor, and may be
both supported and illustrated from the whole tenor
of Scripture doctrine.

OM REGENERATIOK. Il7

5 1. From this expression ^ Except a man be born
again, he cannot see the kingdom of God, *uoe
may learn the greatness of that change *uohich
must pass upon every child of Adam y before he can
become an heir of life.

No stronger expression could have been chosen to
signify a great and remarkable change of state and
character, whether we take the metaphor in a
stricter or a looser sense. If we take the metaphor
in a stricter sense, it may be intended to point out
the change of state in an infant newly born, from
what it was in immediately before the birth. The
manner of its existence, of deriving its nourishment,
the use and application of its faculties, and its de-
sires and enjoyments, are all entirely different. If
we take the metaphor in a looser sense, being born
may be considered as the beginning of our existence.
To this sense we seem to be directed by the other
expressions, of being created in Christ Jesus, and
made new creatures. Does not this still teach us
the greatness of the change ? We must be entirely
different from what we were before, as one crea-
ture differs from another, or as that which begins to
be at any time, is not, nor cannot be the same with
what did formerly exist.

This may also be well supported from a variety
of other passages of Scripture, and is a consequence
of different truths contained in the word of God.
For example, our natural state is in Scripture com-
pared to death, and our recovery to our being re-
stored to life. Thus the apostle Paul, in writing to

Vol. I. L

118 A PRACTICAL TREATISE

the Epliesians, say * ^nd you liath lie quickened,
who were dead in trespasses and sins." And a little
after, " But God, who is rich in mercy, for his
great love wherewith he loved us, even when we
were dead in sins, hath quickened us together with
Christ," Eph. ii. 1,4, 5. To the same purpose the
apostle John says, " We know that we have passed
from death to life," 1 John iii. 14. The change is
sometimes described by passing from darkness to
light, than which two things, none can stand in
greater opposition to one another. *' Ye were some-
times darkness, but cow are ye light in the Lord,"
Eph. V. 8. Every one must be sensible how easy
it would be to multiply passages of the sam« kind.
But this I forbear, and only wish we had all of us a
ileep impression of the meajiing and importance of
these upon our hearts.

It will not be improper, however, to observe how
plainly the same truth appears from the power which
the Scripture represents as exerted inbringing a sin-
ner from a state of nature to a state of grace. It is
constantly affii'med to be the work of God, the ef-
fect of his power, nay, the exceeding greatness of
his power. * * By grace ye are saved, through faith,
and that not of yourselves, it is the gift of God,"
Eph. ii. 8. " Work out your own salvation with
fear and trembling, for it is God that worketh in
you to will and to do of his good pleasure," Phil,
ii. 12. <* And what is the exceeding greatness of
his power to us ward who believe, according to tl>e
working of his mighty power which he wrought in
Christ when he raised him from the dead," ^ph. i,
19, Now, is there any need of a divine agent to

ON REGENERATION. 119

perform a work of no moment ? Would it be cele-
brated as an effect of the power of God, if it were
not truly great ?

Let me now, in the most earnest manner, beseech
every person who reads these lines, to consider deli-
berately with himself what is the import of this>
truth, and how firmly it is established. It appears
that regeneration, repentance, convei-sion, or call it
what you will, is a very great change from the state
m which every mair comes into the world. This
appears from our Saviour's assertion, that we must
^Q ** born again;" It appears from a great variety
of other Scripture phrases, and is the certain conse-
quence of some of the most essential doctrines of the
gospel.

With what jealousy ought this to fill many of the
L^ate of their souls ! How sliiiht and inconsiderable a
thing is it that with multitudes passes for religion ;
especially in these days of serenity and sunshine to
the church, when they are not compelled by danger
to weigh the matter with deliberation ! A few cold'
forms, a little outward decency, some faint desirey
rather than endeavours, is all they can afford for se-
euring their everlasting happiness. Can the weak-
ness and insufficiency of these things possibly appear
ill a stronger light, than when true i-eligion is consi-
dered as a new creation and a second birth ? If the
inspired writers be allowed to express themselves
either with propriety or truth, it is painful to think
of the unhappy deluded state of so great a number
of our fellow sinners.

Will so great a change take place, and yet have
no visible effect ? Had any great change happened in
L2

120 A PRACTICAL TREATISE

your worldly circumstances, from riches to poverty,
or from poverty to riches, all around you would
have speedily discerned it. Had any such change
happened in your health, it had been impossible to
conceal it. Had it happened in your intellectual ac-
complishments, from ignorance to knowledge, it
would have been quickly celebrated. How comes
it then to be quite undiscernable when it is from sin
to holiness ? I am sensible that men are very inge-
nious in justifying their conduct, and very successful
in deceiving themselves. They will tell us that re-
ligion is a hidden thing, not to be seen by the world,
but lying open to liis view who judgeth the secrets
of all hearts. And doubtless this is, in one view, a
great truth. True religion is not given to osteuta-
tion ; diflident of itself, it is unwilling to promise
much, lest it should be found wanting. But it
ought to. be considered that, however concealed the
inward principle may be, the practical effects must
of necessity appear. As one table of the moral law
consists entirely of our duty to others, whoever is
born again, and renewed in the spirit of his mind,
will be found a quite different person from what he
was before, in his conversation with his felk)w-
creatures.

Hypocritical pretences to extraordinary sanctity
are indeed highly criminal in themselves, and ex-
tremely odious in the sight of God. But the present
age does not seem to have the least tendency tothiji
extreme. There is another thing much more com-
mon, not less absurd, and infinitely more dangerous
to mankind in general— a demand upon the pu' lie,
tliat, by an extraordinary effort of charity, they

6J^ RlJaiNERATIOlti 12 V

shduld always suppose the reality of religion in the
heart, wlien there is not the least symptom of it in
the life. Nay, some are hardly^ satisfied even with
this, but insist that men should believe well of
others, not only without, but against evidence. A
bad opinion expressed of a man, even upon the most
open instances of profanity, is often answered with,
** What have you to do to judge the heart ?" It is
amazing to think what inward consolation sinners
derive to themselves from this claim of forbearance
from their fellow creatures. Let me beseech all
s'jch to consider, that as God cannot be deceived,
and will not- be mocked, so in truth they usually de-
ceive none but theuhselves. Every human affection,
when it is strong and lively, will discover itself by
lis apparent effects ; and it is as true of religious
affections as of any otlier, that, ** the tree is known
by its tVuits>"

But if they have reason to susjilect themselves
whose change is not visible to others, how much
more those who, if they deal faithfully, must confess
they are quite strangers to any such thing in their
own hefirts. I do not mean that every person should
be able to give an account of the time and manner
of his conversion. This is often effected in so slow
and gradual a manner, that it cannot be confined to
a -precise or particular period. But surely those who
are no way sensible of any change in the course of
their affections, and tlie objects at which they arc
pointed, can scarcely think that they are born again,
or be able to affix a proper meaning to so strong an
expression. I have read an observation of an cmi-

i^^ A PRAGTICAL tKEATISB

nent aGthoF, That those who cannot remember the
time when they were ignorant or unlearned, have
reason to conclude that they are so still ; because,
however slow and insensible the steps of improve-
ment have be«n^ the eifects will at last clearly ap-
pear, by comparison with an uncultivated state. In
the same mamK)r. whoever cannot remember the
time when he serv^ed the former lusts in his igno*
ranee, has reason to conclude that no change deser-
ving the name of regeneration has ever yet taken
place.

It will be, perhaps, atcounted an exception to
this, that some are so early formed for the service of
God, by his blessing on a pious education, and hap-
pily preserved from ever entering upors the destruc-
tive paths of vice, that tliey cannot be supposed to
recollect the time when they were at enmity with
Cod. But this is an objection of no consequence.
The persons here described have generally so much
tenderness of conscience, so deep a sense of the evil
of sin, that of all others they will most readily dis-
cover and confess the workings of corruption in their
own hearts, and that " law in their members that
warreth against the law of God in their minds."
They will be of all others most sensible of the
growth of the new, and mortification of the old na*
tare ; and will often remember the folly and vanity
of youth, in instances that by most others would
have been reckoned perfectly harmless.

What hath been said in this section, is expressly
desifjned to awaken such secure and careless forma-
lists as may have any general belief of the word of
God. To be born again must be a great change.

ON KEGENERATION. 123

Can you then suppose that •ou have undergone this,
not only without any application to it, but without
so much as being sensible of it, or being able to dis-
cover its proper effects ?

§ 2. This ejcpressioTiy Except a man be born again,
a?id other similar expressions ^ imply ^ that the change
here intended is not merely partial^ but universal,

A new birth evidently implies an universal change.
It must be of the whole man, not in some particu-
lars, but in all without exception. As this is a
truth which naturally arises from the subject, so it
is a truth of the last moment and importance, which
merits the most serious attention of all those who
desire to keep themselves from illusion and self-de-
ceit in this interesting question.

Innumerable are the deceits of Satan. If he can-
not keep sinners in absolute blindness and security,
which is his first attempt, he industriously endeavours
to pervert their views of religion, either by causing
them to mistake appearances for realities, or substi-
tuting a part for the whole. This branch of the
subject is of the more consequence, that I am per-
suaded it is peculiarly applicable to great numbers
of the ordinary hearers of the gospel as such. The
great bulk of those who finally fall short of everlast-
ing life, though they lived under the administration
of the word and sacraments, are ruined by mistakes
of this kind. There are few of them, if any at all,
who have at no time, through their whole lives, any
serious impressions about their souls, or do nothing
in the way of religion. There are still fewer who
are speculative unbelievers, and fortify themselves

124 A FRACTICAL TREATISE

in their profane practices by irreligious principle?;-
The far greatest number do some things, and abstainr*
from others, to quiet the inward complaints of con-
science, and must have some broken reed or other on-
which they may rest their eternal hopes.

It might serve in general to alarm such persons,
that, as I have observed above, the change is evi-
dently very great, and therefore they ought not
easily to suppose that it is already past. But I now
add something still more awakening, thatthe change,
however great, if it is only partialj is not such as is
necessary to s.^lvation. There may be a change
truly great in some particulars, from one period of
life to another, not only sensible to a man's self, but
visible and remarkable to otheu-s about him, which
yet is not saving, because it is not general, or because
it is not permanent. The truth of this observation,
that the change must be universal, appears from the
constant tenor of the holy Scriptures. Thus the
Psalmist says, '' Then shall 1 not be ashamed, wheii^
I have respect unto all thy commandments," Psal.
cxix. 6. And the apostle James, ** Whosoever shall
keep the whole law, and yet offend in one point, he
is guilty of all," James ii. 10, It is indeed so much
the language of Scripture, that it is needless to insist
upon it. God will be served without a rival, and'
will not share dominion with any in the human
heart. But what I am persuaded will be of most
use upon this subject, will be to point out, in a few
particulars, by what means a partial change is some-
times brought about, and how this differs from that
which is saving and universal.

1. In the first place, Sometimes a partial change

ON REGENERATION. 125

in point of morals, is produced merely by a natural
or accidental change in age, temper, or situation.
There are different sins to which men are addicted in
the different periods or stages of the human life;
These, of consequence, give way to, and are suc-
ceeded by one another. There are, indeed, instances
of extraordinary depravation in some persons, who
*< selling themselves," like Ahab, to work iniquity,
become the slaves of almost every evil habit incident
to human nature. These, however, are esteemed
monsters even by the world in general, who continue
in the commission of every sin while they can, and
burn with desires after them when they cannot.
}3ut it often happens that the folly and levity, nay,
even the dissolute licentiousness of youth, gives way
to the ambitious projects of riper years, and the
hurry of an active life; and these again are succeeds
ed by sordid, selfish, and covetous old age. In many
cases the sins are changed, but the disposition to sin,
and aversion from God, remains still the same. One
sin may easily be supplanted by another, in a heart
that is wholly a stranger to renewing grace. How
greatly then may men deceive themselves, by draw-
ing favourable conclusions from even a great and re*
markable change in some one or more particulars,
while they continue under the government of sins of
a different kind. It is of small consequence which
of the commandments of God are transgressed, since
I hey are all of equal and indispensable obligation.
It is of little moment for a man to get quit of one
distemper, by contracting another equally invete-
rate, and as certainly mortal. What profit was it
to the Pharisee that he was not an extortioner like

126 A PRACTICAL TREATISE

the publican ? his pride rendered him still more
odious and detestable in the si^jht of God.

I may add here, that besides the common and ne-
cessary change of age and temper, a change of situ-
ation, employment, and connections, will sometimes
wean a man from one sin, and introduce an attach-
ment to another. If the temptation is removed, the
fire may be extinguished for want of fuel. The in-
cHnation to sin in some kinds may be thus occasion-
ally weakened, or the commission of it rendered im-
possible. It is easy to see that such a change as this
can be of no avail in the sight of God ,* or rather, to
speak more properly, it is only an apparent, and no
real change at all. It is a difference of effect from
an alteration of circumstances, but arising from the
very same cause. Are there not many who may
apply this reflection to themselves? Are there not
many who have ceased to sin in some respects, be-
cause they have begun to sin in others? Are there
not many \Vho are abused and deceived by this de-^
lusory view ? who take comfort to themselves by
remembering some species of sins or follies which-
they now sincerely and heartily despise? Takeheed^
that this be not entirely owing to your progress
through life, or a chanoc of circumstances and situ-
ation. Are you not still living as much to yourselves
as ever ? as much averse from a hfe of love to, and
communion with God as ever ? Remember, that
though your conduct may be wiser and more pru-
dent, and your character more respectable in the
world than before, this is no proof of regeneration ;
and ** except a man be born again, he cannot see the-
kingdom of God/' •

ON REfl KN ERATION. 127

^. Somefiiiies a partial cliange is produced by
strong occasional convictions, either from the word
or providence of God. There are many instances in
which convictions of sin are raided in the minds of
the hearers of the gospel, which continue in great
force for some time, and have a partial effect which
still remains. Even a Felix is sometimes made to
tremble at the thoughts of a judgment to come. It
is very certain that natural conscience, when awak-
ened by Xhe word of God, will both restrain from
sin, and excite to duty, even while sin hath the do-
minion upon the whole. As the spirit lusteth against
the flesh, and the flesh against the spirit, in believers,
so conscience, the di^ ine witness in the hearts of un-
believers, may urge to the practice of duty in a
certain measure, wJjcn it is not able to change the
heart inwardly and universallv. It may deter from
sins to which the attachment is less strong, even
whilst it is not able to expel a darhng lust, or de-
throne a favourite idol.

There is a remarkable example of this charac-
ter in Herod, and his behaviour to John Baptist.
We arc told by the evangelist Mark, that Herod
-** feared John, knowing that he was a just man and
an holy, and observed him, and when he heard him
he did many things, and lieai'd him gladly," Mark
A'i. 20. That is to say, he did many such tiiings as
were least contrary to the bent of corrupt affection.
But that the change was not entire is plain ; for
when he was reproved for his beloved lust, it only
served to inflame his resentment, and he took away
the life of his reprover. We find that Ahab, king
of Israel, oi' whom it is said, that lie " did more to

128 A PRACTICAL TREATISE

provoke the Lord God of Israel to anger, than all
that went before him," yet humbled himself oh the
denunciation of divine wrath, and was so far peni-
tent as served to procure a suspension of the tem-
poral stroke.

It appears indeed from innumerable instances in
Scripture, as well as from daily experience, that
there are temporary convictions, raised in the minds
of many, both by the word and providence of God.
It is also certain, that there are imperfect effects of
these convictions, which often continue a consider-
able time, or rather are perpetual, though they are
still only partial. Many sinners, though they con-
tinue unrenewed, yet dare not return to the same
unbounded licence as before. Nay, there are some
sins, under the penal eiFects of which they have se-
verely smarted, which they never dare afterwards to
indulge. We have a very remarkable national in-
stance of this imperfect reformation in the Jews.
They were at first shamefully and amazingly prone
to idolatry, and continued so under repeated strokes,
till the terrible desolation they met with at the Baby-
lonish captivity ; from that period, however, not-
withstanding their great guilt in other particulars,
they never returned to idolatry, but to this day con-
tinue to have the deepest abhorrence of that capital
crime.

There are many particular persons in the same si-
tuation. Some sins which have lain heavy on their
consciences, or for which they have severely suiFered
in the course of Providence, they will not commit ;
but others, one or more, which may be called their
" own iniquity," they hold fast, and will not let

ON REGENERATION. 129

them go. Are there not difFarent degrees of depra-
vation and obstinacy to be found in different sinners,
as well as different degrees of holiness, obedience,
and submission, in the children of God ? And though
there is usually a progress in the first to the worse,
as well as in the last to the better, yet still there
may be particular sins which they djjire not commit^
and particular duties which they diligently dis-
charge. Nay, this partial character is often the
very thing that blinds their minds, and continues
their security in an habitual alienation of heart from
the life and power of true religion.

Are there not many customary Christians who
have a form of godliness, and, though they are utter
strangers to communion with God, yet nothing will
induce them to part with their form ? Are there not
many whom it would be unjust to brand with the
grosser crimes of profane swearing, sensual riot, or
unclean lust, who yet have their hearts set upon the
world, which they love and pursue, and on which
they rest with complacency, as their sweetest por-
tion ? Are all outwardly decent and sober persons
ready to take up the cross, and follow their Master
without the camp ? Are they ready to forsake
*• houses, and brethren, and sisters, and lands, yejv
and their own life also, for his sake and the g'S-
pel's ?" And yet without this they cannot b ^i^^
disciples. There are many hard sayings in rr^g^on,
which ordinary professors cannot bear, ^^^ y^'hh
which they never comply. Remember ^^ case of
the young man who came to our Savior » ^^^ spoke
with so much modesty and discretion ^^^ could not

Vol. h U

J 30 A PRACTICAL TREATISE

bear this great trial : ** Then Jesus beholding him,
loved him, and said unto him, One thing thou lack-
est ; go thy way, sell whatsoever thou hast, and give
to the poor, and thou shalt have treasure in heaven ;
and come, take up the cross, and follow me. And
he was sad at that raying, and went away grieved,
for he had great possessions," Mark x. 21, 22.

3. Sometimes a partial change is produced, in a
great measure, even by the love and attachment
which men have to some one darling and governing
sin. The less willing they are to cut off the right
hand, and to pluck out the right eye, the more zeal-
ous and diligent they will be in other things, to
atone for the indulgence, or to cover it from their
own observation. How careful is a Pharisee to tithe
mint, anise, and cummin, while he neglects the
weightier matters of the law ! How does he "make
broad his phylacteries, and enlarge the borders of his
garment," while he is defective in *' judgment,
mercy, and faith 1" How did the ancient Jews come
with thousands of rams, and ten thousand rivers of
oil, while living in the habitual negJect of some of
the most important branches of the divine law i \Vc
have an apposite example of this in the <:onduct of
Saul when sent against Amalek : he spared of the
s>oil what was good, though he was commanded to
des^oy it, and then pretended to make a free un-
comri<inded offering of sacrifice unto God, for which
he metvith this just and severe reprimand : *' Hath
the Loror^s great deljght in burnt-offerings and sa-
crifices, as T^ obeying, the voice of the Lord ? Be-
hold, to obey ^ ijetter than sacrifice, and to hearken
than the fat <>^^am's/' 1 Sam. xv, 22. We tee

ON REGlNERATIOli. 131

every day innumerable instances of the same kind ;
U'hen there is any sin which men are willing to
spare, which they defend with arguments, or pal-
liate with excuses, they are so much the more ready
to over- do in such duties as are not so contrary to
the present current of unsanctified affection. From
all this you will plainly see, that no man ought to
judge of himself by the greatness of the change in
any particular, unless it is universal, and without
exception.

5 3. From these words. Except a man be born again,
he cannot see the kingdom of God, a7id other si-
viilar expressions in the holy Scriptures , we may
infer that the change here intended is not merely
external^7i(i imperfect, hut inward, essential, and
complete.-

I might have divided this observation into two
parts, and treated of them separately 5 first shewing
that it is not an outward and apparent only, but an
internal and real change ; secondly, that it is not an
imperfect change, or difference in degree only, but
a complete and essential change of the whole char-
acter. But as the illustration of these two must
have necessarily, in a great measure, coincided, and
they arc very closely connected, I have chosen to
join them together.

That what shall be said on this subject may be
the more useful and profitable, I will endeavour to
explain, in as distinct and simple a manner as I am
able, what you are to understand by the above re-
mark. The first part of it will be most easily com-
prehended, that it is not an external onlv, but an in-
M 2

132^ A FRAGTICAL TRBATTISE

ternal change ; that the Hiost apparently strict and
regular conversation, the most faultless discharge of
outward duties, will not be sufficient while the heart
continues enslaved to sin in general, or under the
dominion of any particular lust. The other part of
the remark is, that the change must not only be im-
perfect, or in degree, but essential and complete.
That is to say, it is not sufficient that a man be
somewhat less wicked than before, that he not only
gives up some sins, but use moderation in others j
nay, though he be under some degree of restraint
universally, if still there is not what may be called
an essential change of character, if still sin has the
ascendency upon the whole, though its dominion be
not so uncontrolled as before.

Sin may certainly: have the chief seat in the af*
fections, though it hath not altogether quiet and
peaceable possession. There must always be some
governing principle, which, properly speaking, con-
stitutes the character. As our Saviour tells us,
** No man can serve two masters ; for either he will
hate the one and love the other, or else he will hold
to the one and despise the other ; ye cannot serve
God and manimon,'" Matt. vi. 24. Grace and cor-
ruption are opposite in their natures, and mutually
destructive of each other, so far as they prevail;
and therefore the great question is, not 1k)w far any
of them is altered from what it was formerly in it-
pelf, but how far it prevails in opposition to the
other, and hath tiuly the government of the man..
I fmd it extremely difficult to communicate this
truth in a simple and intelligible manner, so as to be
lev^l to the meanest capacities. And it is little

dN REGENERATION. ^ 135

bonder ; for here lies the chief part of the deceit-
fuhiess of sin. It will, I hope, be better understood
by what is now to be added, both for its proof and
illustration.

That what I have above asserted is agreeable to
the analogy of faith, and a part of the will of God^
may easily be made appear*. It is the constant uni-
form doctrine of the holy Scriptures. There we
find it is the peculiar prerogative of God, that he
sceth and judgeth the heart; By this his knowledge
is distinguished from, and excels all created under-
standing, and therefore, as no appearance will de-
ceive, so no insincere profession will be accepted by
him : ** For the Lord seetll not as man seeth, for
man looketh on the outward appearance, but the
Lord looketh on the heaiiij"** 1 Sam. xvi. 7. To
this purpose is the exhortation of David to his son
Solomon: ** And thou Solomon, my son, know
thou the God of thy father, and serve him with a
perfect heart and with a willing mind, for the
Lord searcheth all hearts, and understandeth allthe
imaginations of the thoughts," 1 Chron. xxviii. 9.

The stress that is laid on this- in Scripture, and
the frequent repetition of the word ** heart," can
hardly have escaped the notice even of the most cur-
sory reader, or the most superficial observer. We
find the consent of the heart required, as indispensa-
bly and chiefly necessary, and that as distinguished
fiom outward and apparent obedience, which, with-
out it, will be of no value. ** My son, give me
thine heart," says Sol6mon, *« and let thine eyes
observe my ways," Pi»ov. xxiii. 26. We find an
M 3

15^ A PRACTICAL TIIEATIS:^

inward change of heart and disposition promised hj
God as the work of his Spirit and grace; " A new
heart also will I give you, and a new spirit will I
put within you ; and I will take away the stony
heart out of your flesh, and I will give you an heart
of flesh, and I will put my spirit within you, and
cause you to walk in my statutes, and ye 'shall keep
my judgments and do them," Ezek. xxxvi. 26, 27.
We find the same thing implored by penitent sin-
ners, as necessary to their recovery ; *' Create m me
a clean heart, O God, and renew a right spirit
within me," Psah li. 10. And we find the duty of
returning penitents prescribed in the very same
terms: " Cast away from you all your transgressions
whereby ye have transgressed, and make you a new
heart and a new spirit ; for why will ye die ? O
house of Israel," Ezek. xviii. 31.

I shall only further observe, that we find in Scrip-
ture an integrity of lieart required to real religion j
that is to say, that the love of God must be the
commanding governing principle, that there must be
no divided or rival affection suffered to remain:
^^ For the Lord your God proveth you, to know
whether you love the Lord your God with all your
heart, and with all your soul," Deut. xiii. 3. The
first duty of the moral law runs in these terms :
** Thou shalt love the Lord thy God with all thy
heart, and with all thy soul, and with all thy mind,"
Matt. xxii. 37. which, as a precept of the gospel, is
explained by the following passage : ** He that lov-
eth father or mother more than me, is not worthy
cf me ; and he that loveth son or daughter more
than me, is not worthy of me," Matt. x. 37. If,

ON RKGENERATION, 135

to any, the collecting of so many passages of Scrip-
ture seem tedious, it is entirely owing to the abun-
dance and comnjionness of them. It were easy to
have added ten times the number to those whicli
have been ah'eady quoted, a circumstance to which
I particularly beg the reader's attention, as it sets
in the strongest light the certainty and importance
of this truth.

Having so far confirmed and established the ob-
servation from the sacred oracles, I would willingly
illustrate and apply it a little more particularly.
And as truth seldom receives greater light from any
thing than from a discovery of the opposite errors, [
shall point out by wiiat means sometimes an appa-
rent or imperfect change is produced^ which is not
inward and essential. This I apprehend will be ef-
fected by a view of the following characters, every
whei e to be met with. ] . A character formed upon
a well-conducted selfish principle. 2. One that is
supremely governed by reputation, and a desire of
honour and respect from men. 3. One that is in-
fluenced by a religious principle, in which a spirit
of bondage and slavish fear chiefly predominates.

In the first place. There is a character in the world
which may be said to be formed upon a well-con-
ducted selfish principle. It may be said indeed, in
general, of every unrenewed person, that in such a
heart God is dethroned, and self, in one shape or
other, is exalted, is set in his place, and reigns in
his stead ; but what I have chiefly in view at pre-
sent is, to point out the character of those who, in
all those parts of their conduct which assume the
name of religion or of virtue, are chiefly actuated,

1 36 X PRACTICAL TREAtlSE

not by a sense of duty, but by an intention to prc-"-
mote their own present satisfaction and comfort. It^
is the language of experience and sound reason, as
well as of the word of God, ** that the wicked-
worketh a deceitful work." There are many im-
mediate and sensible bad consequences of vice and
wickedness. Some who have already smarted under
their effects, may, therefore, in many instances avoid
them, without any due sense of the evil of sin as
against the law of God, or taking his service as their
hearty and unfeigned choice.

Let us give some examples of this* A man may
avoid intemperance and excess, purely or chiefly be-
cause it is hurtful to his health, and introduces such
disorders into the frame as incapacitates hrm for re-
lishing even the pleasures of the world and of sense.
A man may find from experience, that being inju-
rious to others in word or in deed, nay, even resent-
ing the injuries done to himself, raises up so many
enemies, and so inflames every little incident, as
greatly to disturb his peace. He may therefore be
patient and forbearing, whilst it is not owing to any
meekness of mind, or government of bis passions
from a sense of duty, but merely to the strength of
his judgment, and his falling upon the fittest way of
promoting his own ease. It is precisely this sort of
men who may often be observed to be reasonable,
modest, and self-denied in their deportment in the
world in general, but savage and tyrannical, or pee-
vish and discontented in their own families, where
there are none upon equal terms with them, or able
to make a formidable resistance to them. A wise
man may, upon the whole, by reflection discover^

ON REGENERATION. 137

that what gives the highest relish and poignancy to
every sensible enjoyment is, to habituate himself to
some degree of self-denial, to conduct them with
decency, and to use them with sobriety and mode-
ration. When this conduct, as indeed is commonly
the case, is the fruit of experience, it is so sensible a
change,, that it often passes itself not only on others,
but even on the person concerned, for a religious
change. But if the chan<re is not inward as well as
outward, if the affections still flow in the same chan-
nel, though they are better hemmed in and preser-
ved iVom impetuosity and excess ; if the source of
happiness is still the same, though it is more spar-
ingly or more wisely indulged, it is plainly the old
nature, and the person cannot be said to be born
i»gain. He is outwardly regular, and comparatively
less wicked than before, but cannot be said to love
and serve God ** with all his heart and with all his
soul."

We may learn from this very important lesson,
to distinguish between human virtue and religion,
between a decent and blameless carriage upon mo-
lives of present conveniency, and a new nature, or
a gracious state. 1 know some are highly dissatis-
iied at making any distinction of this nature ; but is
it not plainly possible that such a character as is de-
scribed above may exist ? Is it not also plain, for
reasons too obvious to be insisted on, that it cannot
deserve the name of a new or spiritual birth ? and
is it not, therefore, the duty of ministers of the gos-
pel to put men in mind of this, as well as every
other source of self-deceit ? Nay, the necessity in
one view is greatest, in such a case as this, that we

138 A PRACTICAL TREATISE

may warn those of their danger who have a name'
to live while they are dead, that we may shake the
stronghold of the presumptuous self applauding for-
malist, wiio is often more deaf and insensible to the
things that belong to his peace, than the most aban-
doned profligate.

Is there any ready to say, Why do you take upon
you to judge the heart, and ascribe what you must
confess to be excellent and amiable in itself, to
wrong motives and an irreligious principle ? I an-
swer, I judge no man's heart; but, while I leave it
to the decisive judgment of God, would willingly
subject its actings to its own review. It is but an
appeal lo the inward court of conscience, or rather a
citation of the person, with conscience as the witness,
to the tribunal of him that ** trieth the reins and the
heart." But, after all, there is no difficulty in going
a step farther. We may often know the " tree by
its fruits.*" We may often discern the falsehood of
these plausible moralists, by an habitual worldliness
of temper and conversation, by a great indifference
about the ordinances and worship of God; nay,
sometimes a bold and avowed opposition to vital ex-
perimental religion, to the language and exercises
of the spiritual life.

To prevent the misunderstanding of what hath
been said, it will be necessary to observe, that I in-
tend not to deny tlie propriety or the use of these
assistant motives, as they may be called, which arise
from the pr<?sent benefit and advantage of true reli-
gion. I have said only, that the obedience or refor-
mation which flows from no higher principle, is not
such as will be acceptable to God; it is not that

ON REGENKRATIdN. 139

rhange wlilcli is necessary before we can enter into
life eternal. There are, however, various uses to
which these considerations^nay justly, and ought in
duty to be applied. They ought to satisfy us of
ihe excellency and truth of religion in general, and
to be produced in opposition to the licentious and
profane topics of conversation, so often to be met
with in promiscuous company. When any one be-
gins to declaim in favour of lust and sensuality, and
alleges that nature has given us desires, and why
should it mve them but in order to their gratifica-
tion ? let the hearer immediately observe, that by
the corruption of nature our appetites are greatly
inflamed, and not at all in a sound state ; that, as is
plain from the most incontcsted experience, the best
and most desirable enjoyment of any sensible de-
lights is, that thankful, self-denied, moderate use
of them, which the word jof God authorises or pre-
scribes.

The same reflections may very properly serve for
awakening grosser sinners to a sense of their danger.
The prodigal seems to have been first brought to
himself, by a deep reflection upon his own folly.
But he did n®t rest here : he did not content himself
-with endeavouring to recover, by sobriety and in-
dustry, the wealth which he had squandered away,
but returned to his father for the forgiveness of his
crime. In the same manner, no doubt, the loss of
)»ealth, substance, and reputation, should convince
the sinner of the evil of his ways. This argument
is used by the apostle Paul : " What fruit had ye
then in the things of which ye are now ashamed ?'*
Rom. \'l 21, But I would never call that religion

140 A PRACTICAL TREATISB

which proceeds to no higher views; nor that repent-
ance, which is completed by no better principle.

Such reflections should also be improved by every
good man, tO impress his mind with a deep sense of
the goodness of God. Every thing that he com-
mands is truly most eligible in itself, and most be-,
neficial to us. His will is as gracious as his autho-
rity is absolute. Religion's " ways are ways of
pleasantness, and all her paths are peace," Prov. iii.
17. Well might our blessed Master say, " Take
my yoke upon you, and learn of me, for I am meek
and lowly in heart, and ye shall find rest unto your
souls ; for my yoke is easy, and my burden is light,"
Matt. xi. 29, 30. This should daily dispose us to
thankfulness to that God who surrounds us with
his care, and who follows us with loving kindness
and with tender mercies. His very restraints are
favours, his commands are blessings.

Is it possible to avoid adding, that the same views
should be made use of to fortify us against tempta-
tion ? When a sense of duty is the prevailing desire,
we may very safely corroborate it with all these in-
ferior considerations. It should make sin the more
hateful and abominable, and prevent us from yield-
ing to that party which still secretly pleads for it in
our imperfectly sanctified hearts.

Before I leave this branch of the subject, I must
speak a few words to sinners of a different character.
If then many decent and regular persons are never-
theless under the wrath of God, what terror should
this give to the more openly profane, who are living
in instances of gross wickedness ! How many are
there to be found among us, nay, how many appear

ON REGENERATION. HI

from Sabbath to Sabbath in our worshipping asscm-
bhes, wlio live in the habitual practice of some of
the most notorious crimes ! How many, who live in
a bold defiance of the truths and laws of our great
Master I who are not only stained with original pol-
lution, but labouring under a daily increasing load
of actual guilt ! Are there not some swearers and
blasphemers of the great and dreadful name of God ?
some despisers and profaners of his holy day ? some
who add drunkenness to thirst, wasting the creatures
of God by dissipating their own substance, defacing
the image of God by undermining their own health,
at one and the same time procuring and hastening
their final destruction ? Are there not some walking
in the hist of uncleanncss ? some retaining, without
restitution, the gain of unrighteousness ? Is it not
surprising that such do not tremble at the word of
God ? can there be any doubt that all of the above
characters are unrenewed ? Is there any pretence
for their deceiving diemselves ? there is no just ex-
cuse even for the more regular and sober building
their hope on a false foundation, but there is not so
much as a shadow of excuse for them. Dare any
such entertain a doubt of a judgment to come ? Can
any mortal be insensible of the precariousness of
time ? The king of terrors lays his hand upon one
after another, as he receives a commission from the
Khig of kings ; and it is distressing to think in what
an unprepared state many receive the summons,
whicli nevertheless they niust of necessity obey.

Whoever thou art who roadcst these lines, if thou
art yet unrenewed, but, particularly, if thou art one
Vol. I V

'142 A : ?^ ACT I CAL TRE XTi-lSZ

of those whose sins are open and manifest, I beseech
thee, in the most earnest manner, to be reconciled
unto God. •* Behold now is the accepted time, be-
liold now is the day of sahation. God is in Christ
reconciling the world nnto himself, not imputing
their trespasses unto them." The blood of this Sa-
,viour is of infinite value. His Spirit is of irresistible
efficacy. He .is ** able to save to the uttermost all
that come unto God by him." Delay not one mo-
ment. Give immediate thanks that thou art not
already in the place of torment. Believe in the Son
>of God for righteousness and strength. Add not to
,all thy other sins against him, by undervaluing his
atonement, and despairing of mercy. And may it
please God, by bis own power, to reach thy heart,
to snatch thee as a brand from the buj-ning, and
makethee an everlasting monument of his grace and
Jove.

2. In the second place. We may often find an ap-
pearance ofreligion or virtue in a character, supreme-
ly governed by reputation, or a desire of respect and
honour from the world. I say supremely governed,
because no doubt there may be a mixture of other
principles, whilst this is the leading, the directing,
-and the governing view. J am sensible there are
some who have no other view of any kind, by a
religious profession, than to deceive others ; and, un-
der the fair disguise of piety and ^coming devotion,
to carry on, with more security and success, their
unrighteous designs. That some such are to be
found in the world, sad experience is a melancholy
proof. The greatness of their guilt is not easy to
iojjceive, and still more difficult to express. As it

ON regeneration; 143

must always proceed upon a known deliberate con-
tempt of God, there is usually such a hardness of
heart and searedness of conscience attendiiig it, that
there is little probability of making any impression
upon them ; or rather, to speak more properly,
they have all the symptoms of being given up of
God and left to themselves. But there is something
extremely harsh and unnatural in suspecting any of
M^ilful deliberate hypocrisy, till it is plainly and
openly detected. The truth is, 1 am persuaded,
that as it is a dreadful, so it is a rare character.
The far greater part of those who are under the
power of hypocrisy, deceive themselves as much as,
or rather more than the world. I'hese last fall more
properly in my vv ay to be considered, as having un-
dergone a seeming or apparent, without any real
change.

In order to illustrate the character and state of
those who are supremely governed by reputation, or
a desire of honour and respect, it will be proper to
observe, that as the law of God is a transcript of
his own perfect inherent excellence, true religion
must be in itself amiable and lovely. Nay, it must-
appear so even in the eyes of those who are engaged
in a stated opposition to its interest. You will say,
How is this possible ? Is it not a manifest contra-
diction ? 1 answer, that though the spirit and prin-
ci|)lcs Irom which true religion must flow, be di-
rcc'Jy contrary to the bent of an unrenewed heart,
yet their cftccts are both amiable and beneficial.
Bad men cannot endure inward mortification and
self-denial, being humbled as sinners in the sight of
God, justified i'ro^ly by his grace, sanctified by his
Ne '

1 44* A PRACTICAL TREATISE

Spirit, andliavingnotliing whereof to glory. Against
these vital principles of piety, the natural mind set»
itself with violence, and the unrenewed heart rises
with indignation. Cut the effect of true religion, or
a diligent compliance with the duties of the moral
law, as it is amiable in itseU, so it is also of good
report among men. We are told in Scripture, " that
the righteous is more excellent than his neighbour.'*
And the apostle Paul exhort.s us to our duty in the
following' terms : ^^ FinalJy, brethren, whatsoever
things are true, whatsoever things are honest, what-
.soever things are lovely, whatsoever things are of
good report ; if there be any virtue, and if there be
any praise, think on these things," Phil. iv. 8.

Does not tliis at once discover ho\\» many may
attam to a considerable degree of regularity in the
practice of their duty, while their governing princi-
ple is no better than a desii'e of the esteem of others.
That character acquires a value in tlieir eyes, which
is in general repute, and will set them in the most
favourable light. This hath often a secret and in-
sensible infiiicnce, to which tliey themselves do not
attend. Wliat favours the deceit is, that many of
the very same duties are commanded in the law of
God, and reputable in the sight of man. They
gladly embrace them tliereibre as the service of
God 5 it pleases them to think they shall by this
means be acceptable to him. Tliey fondly flatter
themselves, that this is the chief ground of their
■ lioice, and are not sensible that they are but oHer-
ing incense to their own vanity. Self-partiality often
liides the truth from our view, and conceals the
chief springs and motives of action. Since disorder

ON REGENERATION. ^"^^

was introduced into the human frame by sin, there
is no creature whose character is so mixed, variable,
inconsistent, and sclt-contradictory as man. Other
ci-eatures are regularand uniform, and steadily fulfil
their functions; their nature and disposition may be
known without ambiguity, and they always reach
their end. But man is, as it were, torn to pieces
by the coniiicting principles of light and darkness;
and from the different and contrary symptoms which
often appear, it is hard to tell in wliat class he should >
be ranged.

From this will evidently appear the necessity of
an inward and essential change. That which is done
to gain the applause of men, will n^ver be reckoned
an acceptable part of the service of God. On the
contrary, he holds it in the highest detestation. See
the exhortation of our Saviour : ** Take heed that
you do not your alms before men to be seen of
them, otherwise ye have no reward of your Father-
which is in heaven," Matt. vi. 1. I cannot help
observing here, that men of this character may be
divided into two classes, who commonly state them-
selves in opposition to, and have the greatest hatred
or contempt for each other, and yet are acted by
one common principle.

There are some who seem chiefly to confine their
views to a fair and honourable carriage in their cor-
respondence and commerce between man and man.
These are commonly persons of higher rank, and
all who desire to emulate them, and wish to be class-
ed with them. In such, honour holds the place of
religion, or at least is a superior and more powerful-
N 3

146" A PRACTTCAL TREATISE

principle. They would not willingly stain their re-
putation with any thing that is base or mean, ac-
cording to the standard they have fonned to them-
selves of deeeney of character and dignity of carriage.
This standard of decency^ however, is very change-
able. It is either mare narrow or more extensive,
according to the sentiments of tliose with whom they
most frequently converse. And there k often some
mixture of religion, which serves under, and co-
operates with the commanding motives.

There are vast multitudes of this character in the
present age, who cannot be described in juster or
more significative terms than those of the apostle
Paul ; they are ^^ conformed to this world," They
tread in its steps, they act upon its maxims, they ask
its approbation, and they have their rewarcL

How far such persons are from being renewed in-
tlie spirit of their mind, and how much they are
the servants of men, may be plainly discovered by
the following sign, that they are almost as muck
asliamed of unfashionable duties, as of dishonourable
erimes. How different is their boasted dignity of
mind from a truly holy resolution, and Christian
magnanimity ! Are there not some whose integrity
in ordinary cases may be depended on, and who^
would abhor the thoughts of a mean and dirty ac-
tion, as it is usually styled, but wIk) would be co-
vered with nearly equal shame, if surprised in any
Hct of devotion, as if detected in dishonesty and
fraud ? How many, who would brave the king of
ten-ors in the field of battle from a sense of honour,
but who, though far from being infidels, have not
su^cient courage to worship in tlieir families the

ON REGENERATION. 147

great Creator and Preserver of men ? Such may sec
the reception they shall meet with at last, and even
feel the justice ot" their own condemnation, in thes6
words of our Saviour: " Whosoever, therelbrcj shall
be asliamed of me, and of my words, in this adul-
terous and sinful generation, of him also shall the
Son of man be ashamed, when he cometh in tlie
glory of his Father, with the holy angels," Mark
viii. 38.

There are others of a different stamp, who seek
the approbation of men, more by an appearance of
piety and devotion, and the duties of the first table-
of the law. That there are some such also, not only
the word of God, but daily experience, puts beyond
all doubt or question. ** This people,^ saith our
Lord, " draweth nigh mito me with thei? mouth,^
and honoureth me with their lip&, but their heart is
far from me," Matt. xv. 8. I set aside, both in
this ami in the former instance, the case of gross,
intended, and deliberate hypocrisy. But are there
not many who, in their religious duties, 6eem chiefly
to have in view theattahiing or preserving theesteem
and approbation of others? They are not determined,
from any inward and personal conviction of the ex-
eellence or necessity of religion, but from their youth
up, they liave still heard religion spoken of with re-
verence, and seen religious persons treated with re-
spect. This makes them consider an entire neglect
of religious duties as shameful rather than sinful;
and some degree of professed attachment to them, as
necessary to their character and credit.

This, like many other motives, has a strong^,
though at the same time an insensible influence, and

i'48 A PRACTICAL TREATISE

when mixed witli imperfect convictions of sin, wil^
produce no small degree of regularity in religious^
exerrisesj while yet the heart is l)abftuaily set upon ^
the world. In whatever age or place there is a re-
gular and settled administration- of the ordinances of^
Clnist, there will be many whose religion is no more
than a blind imitation of others, and a desire of some
title to that character which is in esteem and repute
for the time being. Wherever there is much real^
there will also be much counterfeit religion. Whcre-
cver there is much true piety, it- is- always loaded
with the dead weight of many customary professors.
Wherever there is much outward esteem waiting^
npon the servar.tsof God, there will always be
many of these fair-weather Christians, who follow-
Christ whilst the profession is honourable, but are
unacquainted with tliat part of his service, whicb'
consists in taking up the crossandsuffering reproach^-
Their character is well described by our Saviour,
under the image of seed falling upon stony places.-
'* He that received the seed into stony places, the
same is he that heareth the w-ord, and anon with joy
receiveth it. Yet hath he not root in himself, bufe
dureth for a while ; for when tribulation or perse-
cution ariseth because of the word, by and by he is
offended," Matt. xiii. 20, 21.

3. In the third place, There is- still another cha-
racter different from both the former, in which there
may be an apparent and imperfect, while there is no
complete and essential change. The character I have
now in view is formed upon religious principles, but
in which a spirit of bondage and slavish fear greatly
predominates. It is often difficult, according to the

ON REGENERATION. 149

Scripture expression, rightly to divide the word of
truth : it is difficult to point out the errors by which
men deceive themselves, and mistake the shadow
for the substance, and at the same time to. caution
them so distinctly, as tliat serious persons may not
be alarmed, their peace and comfort interrupted by
unnecessary or ill-grounded fears. Perhaps there are
few subjects in which this difficulty is greater, than
the one I have now mentioned. I pray that God,
for Christ's sake, may enable me to open the truth
in such a manner, as may convince and awaken
those who have hitherto built with untempered mor-
tar, and may give additional peace and consolation
to those who have *' fled for refuge, to lay hold of
the hope set before them.'^

That it is of importance to open this character,
every one may, upon a little refiection, be sensible.
There are many who will not find themselves includ-
ed in any of the two former. Upon the most can-
did examination, conscience bears them witness, that
they have more in view -than merely present ease
and comfort, or the approbation of others. They
have often a strong inipression of the importance of
an endless eternity. This hath a sensible and consi-
derable influence upon their conduct, and is a mo-
tive quite distinct from worldly pleasure. It com-
j)els them to duties out of the reach of human ob-
servation, and therefore they cannot think that the
praise of men is their highest aim.

But are there not many such under the dominion
of fear ? that is to say, conscience in some measure
awakened, denounces vengeance against the breaches
uf the law of God; providential dispensations fill

150 A PRACTICAL TREATISE

them with a terror of divine power;' they know
they cannot live always, and tremble to think what'
shall become of them after deatli. Well, perhaps
the reader will say, with some surprise, is this-
wrong ? No, so far their exercise coincides with
that of real penitents. But herej if I may so ex-
press it, the ways part asunder : the real penitent,
by a discovery of the intrinsic evil of sin, of the
mercy of God, and the great foundation of a sinners
hope, is led in the way of peace ; his heart is truly
changed, and brought under the influence of the love
of God, whom he obeys as his lawgiver, to whom
he submits as his Lord, and in whom he restsas his^
portion. But there are others who, by abstinence
from some sins against which the reproofs of con-
science are most distinct and severe, and by the for-
mal discharge of many religious duties, endeavour ta
lessen their fears, to lay a foundation for a precarious
peace, and, as it were, by a costly sacrifice to pur-
chase an immunity from hell. Fear not only aw^ak-
ens, but continues to govern them ; they lay down
a legal system of obedience and self-righteousness,
but all the while they drag the yoke with great im-
patience. Tliey do not hate sin from their hearts,
on its own account, but are afi'aid that they shall
burn for ever for committing it. They do not love
God, but they fear, because they know tliat they
cannot resist him. They do not engage in his ser-
vice with cheerfulness, or delight in it as their choice^
but groan under it as a burden. Tlieir hearts and
affections are set upon present and temporal enjoy-
ments; but they apply themselves in some measure
to the duties of religion, because they know they

ON REGENERATION. 151

cannot keep tlie world always, and submit to it as
rather better and more tolerable than everlasting
misery.

The frequency of this character will stand in need
of little proof. If the features are justly drawn, I
am persuaded they will be easily known, for they
are very common. Are there not many who may
justly suspect themselves to be actuated by no higher
motive than the fear of wrath ? Does not this plainly
shew itself, by your backward, heartless, cold dis-
charge of duty, your regret and sorrow in parting
with, and frequent relapses into sin? Is not your
rehgion temporary and changeable ? Does it not rise
and fall with the sensible tokens of the divine pre-
sence and power ? Have you not trembled on a sick-
bed or other time of danger — humbled yourselves
before God — cried for relief— and promised amend-
ment ? Bat has not your resolution relaxed upon
your recovery, and your diligence borne proportion
-to the supposed nearness or distance ot^ the danger ?
Js not this then manifestly the effect of fear ? and
tnay not the words of the Psalmist be justly applied
-to all such— "When he slew them, then they sought
.him ; and they returned, and enquired early after
tjtod : and tliey 'remembered that God was their
.rock, and the high God their redeemer : neverthe-
less they did flatter him with their mouth, and they
Hed unto him with their tongues ; for their heart
was not right with him, neither were they stedfast
in his covenant," Psal. Ixxviii. 34-, ^5, 36, 37.

Few things, I apprehend, will be of more impor-
tance than to shew, in a clear and satisfying manner,
that tlie <?bedience or religious performances that are

152 A PRACTICAL TREATISE

ijifluGnced by no higher motive than fear, are not
acceptable to God, nor any sufficient evidence of a
renewed heart. This indeed is equally plain from
many passages of Scripture, and from the nature and
reason of the thing. It appears from all those pas-
sages formerly cited, and many others where men-
tion is made of the inclination of the heart and will,
of v;hich obedience on compulsion can be no manner
of proof. It appears undeniably from the great
commandment of the law, and sum of practical reli-
gion, '* Thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all thy
strength, and with all thy mind," Luke x. 27. It
appears from what is always represented as the great
commanding and constraining motive of the gospel:
" For the love of Christ constraineth us, because we
thus judge, that if one died for all, then were all
dead ; and that he died for all, that they which live
should not henceforth live unto themselves, but unto
him which died for them, and rose again," 2 Cor.
y. 1 4. To the same purpose the apostle John says,
** We have known and believed the love that God
hath to us. God is love ; and he that dwelleth in
love dwelleth in God, and God in him," 1 John iv.
16. We find in Scripture that there is a direct op-
position stated between the spirit of genuine converts
under the gospel, and a spirit of bondage or slavish
fear : " For ye have not received the spirit of bon-
dage again to fear, but ye have received the spirit
of adoption, whereby we cry, Abba, Father," Rom.
Tiii. 15. So says the same apostle to Timothy,
** For God hath not given us the spirit of fear, but

ON REGENERATION. 158

of power and of love, and of a sound mind," 2 Tim.
i. 7.

The truth is, it is equally plain from the nature
and reason of the thing. That which is done only
or chiefly from fear, cannot be any evidence of the
change that is acceptable to God, because, properly
speaking, it is no real or inward change at all. The
effects of sin are restrained or controlled by superior
power, but the inclination to it remains still the
same. It is a common and known principle, that
whatever is the effect of compulsion or force upon
the agent, whether it be good or evil in itself, hath
nothing moral in its nature. The sword that com-
mits murder, and that which executes justice, de-
serves equal blame or praise, or rather none of them
deserves either the one or the other. A detected
thief, compelled to make restitution, or loaded with
chains so that he cannot steal, does not thereby be-
come honest in his nature.

The case is precisely the same with those who, in
their religious duties, are under the government of
fear, although it be the fear of their almighty Judge.
From any similar instance between man and man,
we may at once be sensible of this truth. If one
man is willing to over-reach another, but, through
his adversary's superior skill, is not able, or, terri-
fied by threatenings, is not bold enough to attempt
it, what character does he bear, or deserve, but that
of a disappointed knave? What parent or master
will be satisfied with the obedience of a child or ser-
vant, who plainly discovers that he hates his com-
mands and grieves at his authoritv ? It is true, as

Vol. I. O

154' A PRACTICAL TREATISE

man can only judge with certainty of the outward
appearance, this circumstance must be left out of
every system of human government. We can make
no laws on earth to punish the intention ; but so
much we know of it, as may make us sensible what
all such deserve, and shall receive at the hand of
God, whose prerogative it is that he knoweth and
judgeth the secrets of all hearts.

I shall only further observe, that the same thing
appears in the clearest manner, from the nature of
that happiness which is prepared for the children of
God in the life to come. It is purely spiritual, as
it is perfectly holy ; it consists in the knowledge of
God, in the exercise of love to him, in conformity
to his nature, and the execution of his will. Those
who are under the dominion of fear, who have no
love to God, but only desire to avoid his wrath, will
certainly find, that though it were possible for them
to escape hell, they neither deserve, nor are able to
relish the employment and happiness of heaven. As
the commands of God are a burden to them on
earth, his immediate presence would be a still more
insupportable burden in heaven. From all this I
hope it appears evidently, that a character may be
formed upon religious principles, and yet, if it is
never carried further than a restraint by fear, it is
not that change which is necessary to salvation.

It will not be improper, or rather it will be ab-
solutely necessary, to make a reflection or two upon
this branch of the subject for its improvement, and
to prevent its being mistaken or misapplied. For
this purpose let it be observed, that we must care-
fully distinguish the slavish dread above explained,

ON REGENERATION. 155

lk)m that dutiful reverential fear which every child
of God is still bound to preserve upon his mind, of
his Father who is in heaven. Of the first kind it is
said, ♦« There is no fcafr in love, but perfect love
casteth out fear, because fear hath torment : he that
icareth is not made perfect in love," 1 John iv, 18.
In proportion as the love of God prevails, the first
sort of fear is banislied, but the other is so far from
being banished, that it rather increases. This is no
other than a profound veneration of the unspeakable
greatness and glory of God, and particularly of his
holiness and purity, which should bring every crea-
ture prostrate before him. We find in the vision of
Isaiah, the heavenly luists represented as deeply pe-
netrated with such a discovery : " In the year that
king Uzziah died, I saw the Lord sitting upon a
tlirone high and lifted up, and his train filled the
temple r above it stood the seraphims ; each one had
six wings ; with twain he covered his face, with
twain he covered his feet, and with twain he did
fly. And one cried unto another, and said. Holy,
holy, holy is the Lord of hosts ; the whole earth is
full of his glory,'* Isa. vi. 1, 2, 3.

This not only may, but ought in us to be accoiv-^
panied with a fear of the punishment incurred U^^
sin i sit the same time it must be inseparably con-
nected with, or rather founded upon a sense of the
lioliness of his nature, tlie purity of his law, and the
justice of his vengeance. On the contrary, that fear
of God which prevails in the unregenerate, is found-
ed only on the terror of his power, as a natural at-
tribute. It is like the struggling of a chained slave,
who ** gnawb his tongue for pain," who is not satis-
O 2

156 A rRACTICAL TREATISE

fied with the equity of the law which he has trans«
gressed, and cannot admit the justice of that sentence
the execution of which he apprehends.

There is no inconsistency at all between the fear
and love which terminate on the correspondent at-
tributes of God, majesty and mercy. A Christian
may, and ought to grow in a sense of the divine
presence, and reverential dread of the divine ma-
jesty, and so be still more afraid of sinning ; at the
same time he may also grow in a sweet calm and
composure of mind, as a fiducial trust and reliance
on the divine faithfulness and mercy ; just as, on the
other hand, some sinners evidently increase both in
presumption and timidity. During a great part of
their iives^ they act without reflection and without
restraint, and yet, at particular seasons, they are in
Si manner distracted with terror : nay, though it
often happens that gross wickedness sears the con-
science, and produces an insensibility and hardness
of heart, there are instances of the greatest profligates
being liable to the most alarming fears *. Let us
liever, therefore, confound things so very opposite
as a Tear of the living God, joined to an inward and
hearty approbation of his commands, and that un-
willing obedience or abstinence which views him as
a stern tyrant, and trembles at the thoughts of his
wrath.

It will be farther necessary to observe, that, as a
slavish fear is to be entirely distinguished from that

* We are told that Nero, one of those monsters called Roman
rniperors, thoagh he adventured to perpetrate some of the most
horrid crimes, was yet so easily terrified, that a thunder-storm used
to make him hide himself under a bed.

ON REGENERATION* 157^

wliich is filial and dutiful, so no doubt there is often,
even in real Christians, a mixture of the spirit of
bondage itself, though they are supremely governed
by a better principle. This is not to be wondered
at, since they are sanctified but in part. There is
a-strong remainder of sin and corruption in them of
different kinds, and, among the rest, a very blame-
able degree of unbelief and distrust. How many
are there whose comfort is lessened, and whosehands
hang down, through an excessive fear of death, the
last enemy ! W-hat a refreshment should it be to all
such, to think of this end of our Saviour's coming,
to " deliver them who, through fear of death, were
all their life- time subject unto bondage," Heb. ii.
15, For their sakes, I am persuaded, it will not be
disagreeable that in the close of this section, I lay
dov.n a few marks, by w liich they may be enabled
to judge whether this slavish fear predominates or
not.

Eirst then, Christians, whether or not is your fear
of wrath immediately connected with a sense of the
evil of sin ? Do you see these two things in their
inseparable relation to, and mutual influence upon
one another? Do you fear wrath as the effect of
sin, and sin ais the just cause of wrath ? Have you no
fault to find with this connection ? Do you plead
guilty before God, and confess that you are without
excuse ? Is sin truly hateful in itself, and your own
unhappy proneness to it an habitual burden ? The
lanofiian-e of a believer is the same with that of the
apostle Paul : ** Wherefore the law is holy, and the
coiamandinent holy, and just, and good. Was then
03

158 A PRACTICAL TREATISE

that which is good made death unto me ? God for-
bid. But sin, that it might appear sin, working
death in me by that which is good, that sin by the
commandment might become exceeding sinful. For
we know that the Jaw is spiritual, but I am carnal,
sold under sin," Rom. vii. 12, 13, 14. In those who
are under the dominion of fear, there is no just sense
of the evil of sin, there is a proneness to extenuate
it, and inclination to justify it, and a continual at-
tempt to forget or conceal it. The crime is still
sweet, though the puniijhment is terrible. They are
not satisfied to find that God is so holy, so just, and
so powerful. With them his government is arbi-
trary^, his law is severe, his nature implacable j and,
instead.of changing their own disposition, they would
much rather wish a change in his will.

2. Whether does your fear of God drive yoii
from his presence, or excite a strong desire of recon-
ciliation and peace ? The slavish fear which is not
attended with any just views of the divine mercy,
clothes God with terror, and makes him the object
of aversion. This is plainly the first eiFect of sin.
It was so in the case of Adam, who, as soon as he
had lost his integrity, when he heard God's voice
in the garden, fled and hid himself. We find the
samesentiment expressed bj'the men of Bethshemesh,
upon an extraordinary token of divine power and
jealousy ; "And the men of Bethshemesh said. Who
is able to stand before this holy Lord God, and to
whom shall he go up from us?" 1 Sam. vi. 20.
Nay, the same seems to have been the view of the
apostle Peter, when surprised with an astonishing
evidence of his Master's power and Godheads

ON REGENERATION. 159

<* When Simon Peter saw it, he fell down at Jesus'
feet, saying, Depart from me, lor 1 am a sinful
man, O Lord," Luke v. 8.

This disposition is daily manifest in many who
are under the dominion of fear. I'he worship of
God is painful to them, his service is a burden, his
presence is terrible ; they keep at a distance, there-
fore, as much as they can or dare. Their peace and
composure is chiefly owing to their losing them-
selves, and occupying their minds entirely with dif-
ferent objects. No sign will more surely discover
the nature and influence of slavish fear than this.
There is a gloom and melancholy spread over every
thing in religion to them : when they are engaged
in sacred duties, it is a heavy tiresome task, and they
rejoice in getting them over, as a bullock when he
is loosed from the yoke. On the other hand, real
Christians, though burdened with sinful fear, cannot
take refuge in any thing else than God ; they dare
not take their rest in the creature, but say with
Job, «' Though he slay me, yet will I trust in him,'^
Job xiii. 15; or with the Psalmist David, " Yet
the Lord will command his loving-kindness in the
day-time, and in the night his song shall be with me,
and my prayer unto the God of my life," Psal. xlii.
7. Nothing gives relief to such, till they attain to
a view of the divine mercy, and a humble hope of
peace and reconciliation.

3. Whether have you comfort and satisfaction in
a sense of God's favour, as well as a distressing fear
of his wrath ? This also will serve to distinguish
between those who have no other religion than what
fear produces, and those in whom it only maintains

160 A PRACTICAL TREATISE

a conflict with a better principle. There are some
who are restrained from sin, and compelled to many
duties by fear, who may easily see what governs
them, because they are altogether strangers to joy
and satisfaction in God. This is not indeed what<
they aim at. They have never yet seen his favour
as the object of supreme desire. They only behcve
so far as to tremble, and would fain by composition,.
so to speak, and some degree of compliance, though
I'eluctant and backward, avoid the divine wrath..
A coldness and constraint runs through all their
performances, and they are apt to call in question .
the reality of joy in God, and communion with
him, because they are altogether strangers to it.
themselves. But all the real children of. God desire r
a sense of his love, as well as grieve or fear under
a sense of his displeasure. , The light of his recon-
ciled countenance gives them more joy and gladness-
than the greatest affluence of corn or of wine; and.
under the severest chastisement, instead of flying,
from his presence, they say with Job, ** O that I.
knew where I might find him, that 1 might come
even to his seat; I would order my cause before
him, and fill my mouth with arguments," Job^
xxiii, 3, 4, Nothing indeed can be more proper^
than calling the one a filial, and the other a slavish
fear ; for great is the difference between a child-
fearing the displeasure of a parent whom he sin-
cerely loves, and a slave dreading the resentment,
of an enraged tyrant whose service he abhors.

S'-l

ON REGENERATION. 161

5 4'. From this metaphory Except a man be born
again, he cannot see the kingdom of God, and
other parallel expressio/is in the Holy Scriptures,
we may learn that the change here intended is

SUPERNATURAL.

When I say it is a supernatural change, I mean
that it is what man cannot by his own power effect
without superior or divine aid. As we are by na-
ture in a state of enmity and opposition to God, so
this is what we cannot *' of ourselves" remove or
overcome. The exercise of our own rational powers,
the persuasion of others, the application of all moral
motives of every kind, will be ineffectual without
the special operation of the Spirit and grace of God.
Thus the apostle John describes those who beheve
in the name of Christ : " Which were born not of
blood, nor of the will of the flesh, nor of the will
of man, but of God," John i. 13. And thus the
apostle Paul expresses himself: ** Not by works of
righteousness which w^e have done, but according
to his mercy he saved us, by the washing of rege-
neration, and renewing of the Holy Ghost,^* Tit.
iii. 5. There is no part of the Scripture doctrine
which the natural man hears with greater aversion,
or opposes with greater violence. It gives so hum-
bling a view of our own character and state, and
stands so directly opposed to pride and self-suffi-
ciency, that it cannot be truly acceptable to any,
till they are brought to a saving acquaintance with
its power and efficacy. However, it hath been this
** foolishness of preaching," or rather, this com-
monly ef^tecnicd foolish part of preaching, that God

162 A PRACTICAL TREATISE

bath most remarkably blessed for the salvation of
souls. I will therefore endeavour to shew, in as
plain and satisfying a manner as I am able, that
this is the doctrine of the Holy Scriptcre, and then
to vindicate it from the chief objections that are
usually raised against it.

How many passages of Scripture are there, that
speak in the strongest terms, not only of our miser-
able but helpless state before conversion ! Thus the
apostle to the Ephesians, ** And you hath he quick-
ened, who were dead in trespasses and sins," Eph.
ii. 1. And again, '* But God, who is rich in mer-
cy, for hh great love wherewith he loved us, evea
when we were dead in sins, hath quickened us to-
gether with Christ (by grace ye are saved),"" Eph«
ii. 4, 5. In his epistle to the Colossians he repeats
the same thing: " And you, being dead in your
sins and the uncircumcision of your flesh, hath he
quickened together with him, having forgiven
you all trespasses," CoL ii. 13. The reader must
know, that in many other passages the same truth.
is to be found, couched under the same or like me-
taphors} such as, " blindness, darkness, hardness of.
heart." The force of the expression is seldom suf-
ficiently attended to. Suffer me then to put the
question, Do you give credit to the Holy Scrip-
tures ? Do you form your opinions, without par^
tiality or prejudice, from them? Then you must
receive it as truth, that man, in his natural state,
can do nothing of himself to his own recovery,
without the concurrence of superior aid. If there
is any meaning or propriety in Scripture language,
we must yield to tliis. What more could be said,.

ON REGENERATION. 168

than that we are <* dead" in sin ? What more m-
capable of action than one who is entirely deprived
of life ?

Hut lest there should be any remaining exception,
the thing is asserted in phiin and explicit terms,
without any metaphor, by the apobtle John, from
our Saviour's own mouth : " No man can come
unto me, except the Father which hath sent me
draw him ; and I will raise him up at the last day.
It is written in the prophets. And they shall be all
taught of God J every man, therefore, that hath
heard and hath learned of the Father, cometh unto
lae," John vi. 44, 45. I shall mention only one
passage more, in which, under the similitude of a
wretched outcast infant, the prophet Ezekiel re-
presents the natural state of Jerusalem : <« And as
tor thy nativity, in the day thou wast born, thy
navel was not cut, neither wast thou washed in wa-
ter to supple thee ; thou wast not salted at all, nor
swaddled at all. None eye pitied thee, to do any
of these unto thee, to have compassion upon thee ;
but thou wast cast out in the open field, to the
loathing of thy person, in the day that thou wast
born. And when I passed by thee, and saw thee
polluted in thine own blood, I said unto thee when
thou wast in thy blood, Live; yea, I said unto thee
when thou wast in thy blood. Live," Ezek. xvi.
4, 5, 6. Here all the circumstances are collected
that could signify at once a miserable and weak,
wretched and helpless condition, or that could serve
to make our deliverance at once a signal instance
both of grace and power.

This leads me to observe, that the same truth

164 A PRACTICAL TREATISE

will receive further light from those passages of
Scripture in which the real agent in this great change
is pointed out, and which celebrate the efficacy of
his power. As in the text it is asserted, that ** ex-
cept a man be born again, he cannot enter into the
kingdom of God," so, in other passages, true belie-
vers are said to be *' born of God — born from above
— born of the Spirit." The power of God exerted
in the renovation of the sinner, is described in lan-
guage taken from the first formation of the world :
** For we are his workmanship created in Christ
Jesus unto good works, which God bath before or-
dained that we should walk in them," Eph. ii. 10.
And, " If any man be in Christ, he is a new crea-
ture; old things are passed away, behold all things
are become new," 2 Cor. v. 17. See the prophe-
cies of the Old Testament, respecting the plentiful
effusion of the Holy Spirit in the times of the gos-
pel ; they contain a clear description of divine su-
pernatural influence. Thus the prophet Isaiah,
♦* For I will pour water upon him that is thirsty,
and floods upon the dry ground. I will pour my
Spirit upon thy seed, and my blessing upon thine
offspring ; and they shall spring up as among the
grass, and as willows by the water- courses,"" Isa.
xliv. 3, 4!, To the same purpose the prophet Eze-
kiel, *' Then will I sprinkle clean water upon you,
and ye shall be clean ; from all your filthiness, and
from all your idols, will I cleanse you. A new heart
also will I give you, and a new spirit will 1 put
within you ; and I will take away the stony heart
out of your flesh, and I will give you an heart of
flesh ; and I will put my Spirit within you, and

ON REGENERATION. 165

cause you to walk in my statutes ; and ye shall keep
my judgments, and do them," Ezek. xxxvi. 25, 26,
27. Let it not seem tedious to any that I have col-
lected so many passages of Scripture on this subject.
It is no light thing, and indeed it is no common
thing, to believe it from the heart. But let us now
affirm it, on divine testimony, that regeneration is
the work of the Holy Ghost.

I would not build this truth upon any other evi-
dence. When we stand in God's room, b?ar his
message, and speak in his name, nothing should be
affirmed which cannot be supported by a *' Thus
saith the Lord." But having done so, I think I may
warrantably observe how much the visible state of
the world corresponds with the Scripture declara-
tions on this subject. I hope this will be neither
unsuitable nor unprofitable, considering what an in-
ward aversion men have to receive and apply them.
Do we not daily see many instances of persons, of
first rate understandings and great natural abilities,
who yet continue blind to their duty to God, and
the salvation of their souls? As they are born, so
they continue to shew themselves through their
whole lives, " wise to do evil, but to do good thev
have no knowledge." What proofs do they often
give of the power and influence of habits of wicked-
ness over them ! How frequently docs it happen,
that their attachment to sin in general, or to some
particular sin, is such as to bear down before it all
regard to their own interest, temporal and eternal!
while at the same time persons of unspeak'ably in-
ferior talent«i, enlightened by tl)c Spirit, jnid sancti-

VOL. I. P

166 A PRACTICAL TREATISE

fied by the grace of God, shall stand firm against the
most dangerous temptations, and escape the pollution
that is in the world through lust. This our blessed
Lord adores as apart or proof of the sovereignty and .
unsearchable wisdom of his heavenly Father. " In
that hour Jesus rejoiced in spirit, and said, I thank
thee, O Father, Lord of heaven and earth, that thou
hast hid these things from the wise and prudent, and
hast revealed them unto babes ; even so, Father, for
so it seemed good in they sight," Luke x. 21.

Is itnot plain, that^uperior advantages of instruc-
tion, though very valuable, are far from being al-
ways effectual ? Sometimes those who live long un-
der the salutary instruction and edifying example of
pious parents and masters, continue, notwithstand-
ing, in an insensible state. Sometimes we see per-
sons sit long under the most enlightened and awa-
kening ministry, with hearts as hard as the nether
milstone. The case of the ordinary hearers of the
gospel is indeed often affecting, and leads to serious
meditation on the depths of the divine counsels.
Suffer me to bespeak the readers of this class in the
following terms. Are not maiiy of you a wonder
to yourselves, as well as to one another ? Is not
your danger often pointed out to you in thexilearest
manner ? Is not your character drawn and distin-
guished by the most undeniable marks ? Are not
your dufy and interest set before you in such a man-
ner that it cannot be contradicted, and there is no-
thing left to reply ? And yet after all, though there
may be some weak or temporary resolutions, it is
without any real or lasting effect. Doth not this
gratify and confirm the following passage of Scrip-

ON REGENE RATIO If. 167

fiire ? ** Who then is Paul, and who is Apollos,
but ministers by whom ye beheved, even as the
Lord gave to every man ? 1 have planted, Apollos
watered, but God gave the increase. So then, nei-
ther is he that planteth any thing, neither he that
watereth, but God that giveth the increase," 1 Cor.
iii. 5, 6, 7.

To be absent altogether from the ordinances of
God, is a dreadful and dangerous thing, for it leads
directly to a state of total blindness and undisturbed
security. I have often thought, however, that the
case of many who continue to give their attendance
is much more wonderful Are there not habitual
drunkards often seen in the house of God ? Are
there not some profane swearers often seen in the
house of God ? Are there not some who walk in
the lust of uncleanness ? some who retain, without
restitution, unrighteous gaiJi, whom approaching
death, the wrath of God, and the fire of hell, cannot
terrify ? Of such we may justly say with the apostle
Paul, " But if our gospel be hid, it is hid to them
that are lost, in whom the god of this world hath
bUnded the minds of them which believe not, lest
the light of the glorious gospel of Christ, who is-
die image of God, should shine unto them," 2 Cor.
iv. 3, 4.

Let it be further considered, how much providen-
tial warnings are generally despised, even when they
are so awful in their nature, and so clear in their
meaning, that one would think nothing but an ab-
solute infaluation could prevent their effect. Sinners
may keep themselves from hearing the word of God,
and from anv such reading or conversation as will
P 2

168 A PRACTICAL TREATISE

bring eternity in their view. But he visits them in
their families or in their persons, and they cannot
fly from those *' terrible things in righteousness,"
by which he pleads his cause from day to day. Are
not the young and beautiful soon carried to their
graves ? Are not the great and noble soon humbled
in the dust ? Have not sensuality and riot, impurity
and lust, slain their victims, and raised up monu-
ments fraught with moral instruction in every age?
How long is it ago since Hosea said, " Whoredom,,
and wine, and new wine, take away the heart ?''
Hos. iv. 11. and since Salomon said of a harlot,
'* She hath cast down many wounded, and many
strong men have been slain by her. Her house is
the way to hell, going dov» n to the chambers of
death .?' -.,:OV. vii. 26, 27. But though uninspired
writers have said this as well as he, nay, though it
is visible to all, have men become wise ? have they
shunned the ))aths of the destroyer ? Ko ; we may
justly say of tiie present times, as the Psalmist Da-
vid said manv a^-es ai^o, ** This their wav is their
folly ; yet their posterity approve their sayings,"
Psal. xlix. 1 S. Nothing, nothing will change thcm^
till the Spirit ol' God rouse and awaken the con-
science, powerfully constrain the will, and effectual-
ly renew the heart.

Hence then it appears, that the new birtli is a
** supernatural change i" it is the effect of the power
of God ; it is the work of the Floly Ghost. I have
been at the more pains to establish this truth, be-
cause I am persuaded, that until it be truly received
there may be a form, but there can be nothing of
the power of godUness. But we must now vindicate

ON REGENERATION. 169

it from the objections and abuse to which it may
be thought liable. There are many who still har-
bour in their minds, and sometimes produce in con-
versation, the objection mentioned by the apostle
Paul : " Thou wilt say then unto me, Why doth
he yet find fault, for who hath resisted In*s will ?"
Horn. ix. 19. This indeed is the sum of all the
objections that ever were, or ever can be offered
aoainst it ; and I make the short answer of the same
apostle, " Nay, but O man ! who art thou that rc-
j)Iiest against God ?" This is but making or ima-
gining an inconsistency between two things, both of
which God hath clearly established, and inseparably
joined in his Mord*- These are, his own power ne-
cessary to the change, and our duty in th^ ^^^o of the
means ; or rather, our sin while continuf'^g at en-
mity with him, and refusing his mercy;

I make no scruple to acknowledge, that it is im-
possible for me, nay, I find no difficulty in supposing
that it is impossible for any finite mind to point out
the bounds between the *' dependence" and " acti-
vity" of the creature. But though we must ever
remember, that it is he alone who can " bring a
clean thing out of an unclean," yet we know also,
that ** all liave sinned^ and come short of the glory
of God." We know that *' God will be just when
he sj)eaketli, and ckar when lie judgeth:" that he
rejects w ith disdain the imputation of being the au-
thor of sin, " Let no man say when he is tempted,
1 am tempted of God ; for God cannot be tempted
of evil, neither tempteth lie any man," James i. 1 3.
For our greater assurance of this, he hath conde-
P3

170 A rRlCTICAL TREATISE

scended to confirm it by his oath. — <* As I Kve,.
saith the Lord God, I have no pleasure in the death
of the wicked, but that the wicked turn from his
way and live : turn ye, turn ye, from your evil
ways, for why will ye die, O house of Israel ?'*
Ezek. xxxiii. 1 1. The connection between this and
the former truth appears plainly in the following
passage : *' Ye will not come unto me, that ye might
have life," John v. 40.

Perhaps, also, there are some who abuse this doc-
trine to sloth and negligence. At least they may
pretend this as an excuse or palliatix)n of their con-
tempt of religion. But is it not an inference di-
rectly contrary to what the Scripture teaches us^
much more justly to draw from the same truth,
viz. *' Work out your own salvation with fear and
trembling ; for it is God that worketh in you to
will and to do of his good pleasure.?" Phil. ii. 13,
14f, The former inference would be just in the case
of devils, who, having received their sentence, can
only now " believe and tremble ;' but it would be
altogether unjust, and a dreadful contempt of mercy
in those to w^hom the offer of salvation by grace is
addressed. What is now transacting in the ministry
of the gospel, shall contribute at last to stop every,
mouth, and put this criminal excuse to eternal si-
lence. Suppose the sinner at the judgment-seat to
offer this defence for himself; " I was altogether
under the power of corruption ; it was impossible
for me to do any thing of myself." Is it not natu-
ral to reply, '* Where learned you this ?" From the-
holy Scriptures. "And did not the same Scrip-
tures also tell you, Him that cometh to me I will

ON REGENERATION', l7t

in no wise cast out. Wherefore he is able to save
to the uttermost all that come to God through him.
— Believe in the Lord Jesus Christ, and thou shalt
be saved?" But I could not reconcile one Scripture
to another. ** And was that any way wonderful?
Or can it possibly justiiy your rebellion against the
plainest commands, that you were not able fully to
comprehend what is said of the absolute dominion
and sovereignty of God ?"

Let us, therefore, settle it in our minds, that,,
though we are of ourselves utterly unable to produce
a change in our hearts, " nothing is impossible witli
God." He first made them, and he is able to re-
form them. On a conviction of our own inability,
one would think we should but the more humbly
and the more earnestly apply to him who is all-
sufficient in power and grace. The deplorable and
naturally helpless state of sinners, doth not hinder
exhortations to them in Scripture ; and therefore
takes not away their obligation to duty. See an
address, where the strongest metaphors are retained^
the exhortation given in these very terms, and tlie
foundation ofthe duty plainly pointed out — ** Where-
fore he saith, Awake thou that sleepest, and arise
from the dead, and Christ shall give thee light,"
Eph. v. 14, From which it is very plain, that the
moral inability under which sinners now lie, as a
consequence ofthe fall, is not of such u nature as to
take away the guilt of sin, the propriety of exhor-
tations to duty, or the necessity of endeavours after
recovery.

But what shall we say ? Alas ! the very subject
we are now speaking of, affords a new proof of the

^"^2 A PRACTICAL TREATISE

blindness, prejiidiGe, and obstinacy of sinners. Thef
are self-condemned ; for they do not act the same
part in similar cases. The affairs of the present life
are not managed in so preposterous a manner. He
that plonghs liis ground, and throws in his seed,
cannot so much as unite one grain to the clod j nay,
lie is not able to conceive how it is done. He can-
not carry on, nay, he cannot so much as begin one
single ste}) of this wonderful process toward the sub*
eequent crop; the mortification of the seed, the re-
surrection of the blade, and gradual increase, tilliu
come to perfect maturity. Iti it, therefore, reason-
able that he should sa}', '* I for my part can do no-
thing ; it "is, fir^t and last, an effect of divine power
and energy ; and God can as easily raise a crop
without sowing as with it^ in a single instant and in-
any place, as in a long time by the mutual influence
of soil and season ; I will therefore spare myself the
hardship of toil and labour, and wait with patience-
till I see what he will be pleased to send ?" Would-
this be madness } Would it be universally reputed;
so ? And would it not be equal madness to turn the
grace of God into licentiousness ? Believe it, the
warning is equally reasonable and equally necessary, ^
in spiritual as in temporal things : " Be not deceiv-
ed, God is not mocked, for whatsoever a man
soweth, that shall he also reap; for he that soweth
to the flesh, shall of the flesh reap corruption ; but
he that soweth to the Spirit, shall of the Spirit reap
life everlasting," Gal, vi. 7, 8,

ON REGENERATION. 175

CHAP. II.

In xvhic/i is s/icjcn w/ierei?i this chxinge doth properly
a?id directly consist, and xv/iat are its principal
evidences and fruits,

J I. Wherein the change in regeneration doth properly
and directly consist.

I HAVE hitherto, by general remarks, endeavour-
ed to caution the reader against taking up with er-
roneous and defective views of the nature of reh-
gion. We now proceed a step farther: and I would
willingly point out, in as distinct a manner as I am
able, what is the change which is wrought in all,
without exception, who are the real children of
God, by whatever means it is brought about -, what
it is in the temper and disposition, in the lile and
practice, which constitutes the difference between
one who ** is," and one who is ** not born again."
The different steps by which this change may be
effected in the sovereign providence of God, and the
diflereut degrees of perfection at which it may ar-
rive, I purposely omit liere, and reserve as the sub-
ject of a distinct head of discourse.

That we may enter on the subject with the great-
er perspicuity and simplicity, it will be proper to
begin with observing, that the design and purpose of
this change is to repair the loss which man sustained
by the fall. Man, at his first creation, was made
after the image of God, in knowledge, righteous-
ness, and holiness, and enjoyed uninterrupted fellow-
ship and communion witli him. He was not only
subservient to the divine glory, by a natural and

174? A PRACTICAL TREATISE

necessary subjection to the divine dominion, wIiicH
all creatures are, have been, and ever will be, but
by choice and inclination, his duty and delight being
invariably the same. By the fall he became not
only obnoxious to the divine displeasure, by a single
act of transgression, but disobedient to the divine
will in his habitual and prevailing inclination. This
is the character given, not of one man only, but of
the human race. " And God saw that the wicked-
ness of man was great in the earth, and that every
imagination of the thoughts of his heart was only
evil continually," Gen. vi. 5.

He became, at the same time, not only unworthy
of, but wholly disinclined to communion -with Godj
and habitually disposed to prefer the creature before
the Creator, who is *' God blessed for evermore.*^*
In regeneration, therefore, the sinner must be restor-
ed to the image of God, which, ina created nature,
is but another expression for obedience to his wilL-
He must also be restored to the exercise of love to
him, and find his happiness and comfort in him.r
His habitual temper, his prevailing disposition, or
that which hath the ascendency, must be the same
that was perfect and without mixture before the
fall, and shall be made equally, or perhaps more
perfect in heaven, after death.

As the change must be entire and universal, cor-
responding to the corruption of the whole man, it i-i
not unusual to say it may be fully comprehended in
the three following things^j giving anew direction to-
the understanding, the will, and the affections. And
no doubt, with respect to every one of these, there
is a remarkable and sensible chance. But as ilx'i

ON KEC.r.NtCRATION. 175

smdcrstnnding is a natural faculty, which becomes
good or evil just as it is applied or employed, it
would be scarce possible lo illustrate the change in
it without introducing, at the same time, a view of
the disposition and tendency of the heart and aiFec-
tions. As, therefore, the change is properly of a
moral or spiritual nature, it seems to me properly
and directly to consist in these two things: 1. That
our supreme and chief end be to serve and glorify
God, and that every other aim be subordinate to
this. 2. That the soul rest in God as its chief hap-
piness, and habitually prefer his favour to every
other enjoj'ment. These two particulars I shall
now endeavour to illustrate a little, in the order in
Tvhich I have named them.

1. Our supreme and chief end must be to serve
i>nd glorify God, and every other aim must be su-
bordinate to this.

All things wcj-e orlgiiiallv made, and are daily
preserved for, nay, they shall <:ertainly in the issue
teml to the glory of God ; that is, the exercise and
illustration of divine perfection. With this great
end of creation, the inclination and will of every in-
telligent creature ought to coincide. It is, accord-
ing to Scripture and reason, the first duty of man to
" give unto the Lord the glory due unto his name/*
This, I know, the world that lieth in wickedness
can neither understand nor approve. ** The natural
man receiveth not the things of the »Spiril of God,
for they are foolishness, unto him, neither can hj
know them, because the}^ are sj)iritually discerned,"
1 Cor. ii. 14. The truth is, >ve ought not ii be
surprised to fmd it z^>, for iu this, the sit* of •oiau

176 A PRACTICAL TREATISIE

orio-inallv consisted, and in this the nature of all sin,
as such, doth still consist, viz. withdrawing the al-
legiance due to God, and refusing subjection to his
will. The language of every unrenewed heart, aiid
the language of every sinner's practice is, '* Our lips
are our own, v>'ho is lord over us ?" But he that is
renewed and born again, hath seen his own entire
dependence upon God, hath seen his Maker's right
of dominion, and the obligation upon all his crea-
tures to be, in every respect, subservient to his glo-
ry, and, without reserve, submissive to his will. He
hath seen this to be most fit and reasonable, because
of the absolute perfection and infinite excellence of
the divine nature. He is convinced, that all pre-
ferring of our will to that of God, is a criminal
usurpation by the creature, of the unahenable rights
of the great Creator and sovereign Proprietor of

Regeneration, then, is communicating this new
principle, and giving it such force as tliat it may ob-
tain and preserve the ascendency, and habitually go-
v^'n the v/ill. Every one may easily see the differ-
ent operation and effects of this principle and its
opposite, by the different carriage and behaviour of
men in the world. The unrenewed man seeks his
own happiness immediately and ultimately ; it is to
please himself that he constantly aims. This is the
cause, the uniform cause, of iiis preferring one action
to another. This determines his choice of emplo}'-
mens, enjoyments, companions. His religious ac-
tions are not chosen, but submitted to, through fear
cf worse. He considers religion as a restraint, and
the divine Liw as hard and severe. So that a short

ON REGENERAT10^^ 177

and summary description may be given of man ill
his natural state—that he hath forgotten his sub-
jection, that God is dethroned, and self honoured,
loved, and served in his room.

This account will appear to be just, from every
view given us in Scripture of our state and charac-
ter, before or after conversion. It appears very
clearly, from the first condition required by our Sa-
viour of his disciples, viz. self-denial. ** Then said
JesHs to his disciples, If any man will come^ after
me, let him deny himself, and take up his cross, and
follow me," Matt. xvi. 24.. All those who are
brought back to a sense of their duty and obligation
as creatures, are ready to say, not with their tongues
only, but with their hearts, ** Thou art worthy to
receive glory, and honour, and |X)wer, for thou hast
created all things, and for thy pleasure they are and
were created," Rev. iv. 11. It ought to be attend-
ed to, what is the import of this when spoken from
conviction. They not only consider God as being
most great, and therefore to be feared ; but as infi-
nitely holy, as absolutely perfect, and therefore to
be loved and served. They esteem all his commands
concerning all things to be right. Their own re-
maining corruption is known, felt, and confessed to
be wrong. I'his law in their members, warring
against the law of God in their minds, is often deeply
lamented, and, by the grace of God, strenuously and
habitually resisted.

Perhaps the attentive reader may have observed,
that I have still kept out of view our own great in-
^.erest in the service of Gbd. The reason is, there is

Vol. I. Q

178 A PRACTICAL TREAT^ISE

certainly, in every renewed heart, a sense of duty,
independent of interest. Were this not the case^
even supposing a, de$ire of reward or fear of punish-
ment should dispose to obedience, it would plainly
be only a change of life, and no. change of heart.
At the same time, as it did not arise from any in-
ward principle, it would neither be uniform nor last-
ing. It is beyond all question, indeed, that our true
interest is inseparable from our duty, so that self-
seeking is self-losing ; but still a sense of duty must
have the precedency, otherwise it changes its nature,
and is, properly speaking, no duty at all.

To honour God in the heart, then, and to serve
him in the life, is, the first and highest desire of hii]i
that is born again. Tins is not, and cannot be the
case, with any in a natural state. But, before we
proceed to the other particular implied in this change,
it will not be improper to make an observation,
which I hope will have the greater weight when
the foundation of it is fresh in the reader's mind.
Hence may be plainly seen the reason why profane
and wordly men have such a tendency to self-righ-.
teousness, while the truly pious are filled with an
abhorrence of that soul-destroying falsehood. This,
J dare say, appears strange to many, as I confess it
hath often done to me, before I had thought fully
upon the subject: thatthose who are evidently none
of the strictestjn point of jnorals, and have least of
that kind to boast of, should yet be the most pro-
fessed admirers and defenders of the doctrine of justi-
fication by works, and despiseis of the doctrine of
the grace of God. But the solutiqn is easy and na-
tural. Worldly men have no just sense of their na-

ON REGEN&RATION^. 17^

tural and unalienable obligation to glorify God in
tijeir thoughts, words, and actions, and therefore all
that they do in religion, they look upon as a meri-
torious service, and think that certainly something
is due to theni on that account. They tliink it
strange, it" tliey have walked soberly, regularly, and
decently, especially if they have been strict and
punctual in the forms of divine worship, that God
should not be obliged (pardon the expression) to re-
ward them according to their works. It is a hard
service to them, they do it only that they may be
i-ewarded, or at least may not suffer for the neglect
of it, and therefore cannot but insist upon the merit
of it.

On the other hand, those who are borri of God"
are sensible that it is the duty of every rational crea-
ture to love God with all his heart, and to conse-
crate allhir pov/ers and faculties to his Maker's
service.' They are convinced, that whoever sho«ld
do so without sin, would do only what is just and
equal, and have no plea of merit to advance. But
when they consider how many sins still cleave to
them, how tar short they come of their duty in
every instance, they ask for mercy, and not for re-
ward, and arc ready to say with the Psalmist Da-
vid, '* W thou. Lord, shouldst mark iniquities, O'
Lord, who shall stand? But there is forgiveness
with thee, that thou mayest be teared," PsaJ. cxxx.
'A, 4. To sum up this reasoning in a few words —
The reluctant obedience which some pay to the di-
vine law, is consklered as a debt charged upon Godj
whereas real obedience is considered a^ a debt due
to God. And therctbre it must always- hold, that
Q 2

180 A PRACTICAL TREATISE

the very imperfection of an obedience itself, in-
creases our disposition to overvalue and rest our
dependence upon it.

§ 2. The second part of this change,

Thj! next thing implied in a saving change is, that
ii\Q soul rests in God as '\i% chief happiness, and ha-
bitually prefers his favour to every other enjoyment.
On this branch of tlie subject I would beg the read-
er to observe, not only the meaning and substance
of the proposition,.but tlie order in which it is plac-
ed. There must be first a devotedness of mind to
God, and a supreme leading concern for his honour
and glory. He must be, if 1 may so speak, again
restored to his original right, his dominion and
throne, while tke creature is retiuced to its obe-
dience and subjection. In consequence of this, there
i? an unfeigned acquiescence in God, as the source
of comfort, and a high esteem of his favour as bet-
ter than life. This (\oq^ not go before, nay, is hardly
distinct or separatetl trom a sense of duty, but is
founded u|x>n it, and grows out of it. -When a
holy soul has seen the iniinite excellence and glory
of the true God, loves him supremely, and is devot-
ed to him entirely, he also delights in him superla-
tively.

Such a person is fully convinced that those, and
tliose alone are happy, whose God is the Lord, and,
that those who are afar off. from him shall certainly
perish. In a natural state, as the sure consequence
of sin, the transgressor flies from God, with a dread
and horror of his presence. But the renewed soul
returns to him with desire, and feels an uneasiness

ON IlEGENE RATION. 181

nnd want that cannot be supplied but by the inti-
mation of pardon, and sense of divine love. The
warmth and fervour of devout affection is expressed
in the strongest ternjs in i>cripture : *' As the hart
panteth after tlie water-brooks, so pantcth my soul
after thee, O God. My soul thirsteth lor God, for
the living. God, when shall I come and appear be-
fore God ?" Psal. xlil. 1, '2, ** Because thy loving-
kindness is better than life, my lips shall praise
thee. Thus will I bless thee while 1 live, I will lift
up my hands in thy name ^ my soul shall be satis-
fied as with marrow and fatness, and my mouth
shall praise thee with joyful lips,'* Psal. xliii. 3,
4, 5.

It is necessary that serving and delighting in God
should be joined tv)gether on a double account.
Their inMuenee on one another is reciprocal. It is
not easy to distinguish a conscientious study to serve
and glorify God, tVom a slavish obedience through
fear of divine power, but by its being inseparably
connected with a delight in God, as the choice of
the heart and centre of the affections. On the
other hand, it is hard to distinguish cleaving to God
as our portion and happiness, from an interested
mercenary bargain in religion, but by its being pre-
coded by, ibuudcd upon, nay, even resolved into a
sense of the supreme Jionour due to God for his in-
{mito excellence. This reasonable service will then
be attended with an unspeakable sweetness and com-
j>lacency5 and the all-sufficiency of God will be an
una!" iken security for the happiness and peace of
those who put their trust in him.
Q3

182 A PRACTICE L TREATISE

We may often observe these two dispositions
jointly exerting themselves, and mutually strength-
ening one another, in the language and exercises of
the saints in Scripture. With what fervour of spi-
rit, and with what inimitable force and beauty of
style, do we find the Psalmist David expressing him-
self in both views. Sometimes he makes a full
surrender of himself and his all to the divine service
and disposal ; at other times his soul '* makes her
boast in God," and he exults in his happiness; and
security under the divine protection : " O m}' soul,
thou hast said unto the Lord, Thou art my Lord,"
Psal. xvi. 2. '• The Lord is the portion (^f mine in-
heritance, and of my cup, thou maintainest my lot ;
the lines are fallen to me in pleasant places, yea !>
have a goodly heritage," Psal. xvi. 5, 6.

These two things are, indeed, often so intimately
united, that we are at a loss to know whether we
should interpret the language of the sacred writers
as a profession of duty, or an expression of delight,
as in the following words: " 1 will sing unto the
Lord as long as I live, I v/ill &ing„ praise unto my
God while 1 have my being. My meditation of
him shall be sweet, I will be glad in the Lord,"
Psal. civ. 33, 84-. How deeply the Psalmist was
penetrated with a sense of the honour and service-
due to God, may be particularly seen in some ot
those animated passages in which his enlarged heart
calls upon every creature to join in the work of
praise : '* Bless the Lord, ye his angels that excel
in strength, that do his commandments, hearkening,
to the voice of his word. Bless ye the Lord, all ye
his hosts, ye ministers of his that do his pleasure.

ON REGENERATION, J 85

Bless the Lord all his works, in all places of his
dominion. Bless the Lord, O my soul/' Psal. ciii.
20,21,22.

It is easy to see how this distinguishes the natural
from the new-born soul ; nay, it is easy to see how
this distinguishes the man who is renewed in the
spirit of his mind from all others, however various
their characters, however different or opposite their
pursuits. The design of man's creation is expi'essed
in the Assembly's Shorter Cateoliism, in a way tiiat
can scarce be altered for the better ; It was that he
might " glorify Gad,, and enjoy him for erer."
As he departed from his duty by sin, so also, at the
same time, from his happiness. As he refused to
do the will of God, so he no more sought his favour,
but placed his happiness and comfort in the crea-
ture ** more than the Creator^ who is God blessed
for ever." All unrenewed persons, in one shape or
another, place their supreme happiness in something
that is not God. In this one circumstance they all
agree,, though tlie different forms which the world
puts on to solicit their affection, the different degrees
in which they prosecute it, and the different ways
in which they apply or abuse- it, are so very many,
that it is impossible to enumerate or describe them.
Though there is but one God, the idols of the na-
tions are innumerable. There is but one way to
peace, and if that is neglected, the unsatisfactory
nature of all created enjoyments makes men fly
ft-om one earthly comfort to another, till they feel,
by late experience, the vanity of them all. Their
state is justly described by the wise man, when he
says, « Lo this oiily have I found, that God made

'5^ A PRACTICAL TREATISE

man upright, but they Imve sought out many inven-
tions," EccJ. vii. 22.

It may not be improper here just to hint at a few^
al" the principal pursuits- by which the characters ot"
n\en are diver-Vified, their hearts and cave& divided,^
and the one thino' needlUl tbroottcn and disreaarded.
Some there are who yield themselves up to tiie un-
restrained indulgence of pleasure. Sensual appetite
and passion carry thcn;t mi with unbridled fury. The
just ot'tlR: HesI), the lustot" the eye, and the prkls
ofjife, possess their aliections, and their prevailing.,
desire is to gratify these appetites, as far as their
skuation and circumstances enable them,, or the rivah
jHirsuits ol' others wiJi pevm it tlmin. This, whicii-
is usually the first attempt of unsanctiiied and uii-
governed youth, is well described by the wise man
in the following strong caution against it: *' Rejoice,.
O young man, in tiiy youth, and let thine heai^t
cheer thee in the days of thy youth, and walk in
the ways of thy heart, and in the sight of thine eyesf
but know thou, that for all these things God will
bring tliee into judgment," Eccl. xi. 9. ' I'his is
the path of the abandoned and heaven^daring profli*
gate, who ca&ts off all tenv of God, who bursts asun-
der every bond, " who draws iniquity with cords ol^
vanity, and sin as it were with a cait-i^ope."

Again, There are some whose hearts are set upon
present gain. Instead of making that sober and
moderate use of this world and its enjoyments which
becometh mortal creatures, they look upon it as-
their home. Instead of considering it only as a mean
to a higher end, they have it as their chief or prin-
cipal view, to secure or enlarge their possession of it.

ON REGENERATION. 185

These " say to the gold, Thou art my refuge, and
to the fine gold, Thou art my confidence." They
think their ** houses will endure for ever, and their
dwelling-places to all generations." This is often
the sin of riper years ; and, that the brutish folly of
sinners may more eminently shew itself, it is often
the reproach and scandal of old age, when its absur-
dity is most sensible and apparent. What doth it
signify how much men of this character despise the
levity of youth, or hate the filthy receptacles of
sensuality and lust, while their affections are su-
premely set upon the present world, while ** they
bless the covetous whom the Lord abhorreth ?"'

It is often sufficient to raise in every serious per-
son a mixture of compassion and indignation, to hear
those with v,hom poverty is the only crime, openly
pleading fur, and boasting of their attachment to
the world, or treating with a smile of contempt
those who tell them, from the word of God, that it
is vain. Though nothing is more frequently con-
iirmed by experience, it is usual to consider this a&
only pulpit declamation, a part of our business and
profession, but containing a maxim that cannot be
applied to common lire. Let all such be informed,
whether they will hear if. or not, that however re-
gular and abstemious they may be as to all sensual
indulgence, however diligent, eager, and successful
in trade, ** except they be born again, they cannot
see the kingdom of God/' And, that they may not
deceive themselves, but Tcnow in part at least, where-
in this changeconsisteth, let them peruseand ponder
the following passage of ihe apostle John : ** Love
not the world, neither the things that are in the

186 A PRACTICAL TREATIL>E

world: if any man love the world, the love of the
Father is not in him," i John ii. 1 5.

Once nfAore. Thei-e are some wlio walk in the
path of ambition. Pride and vain glory is the idol
at whose shrine the bow. These indeed may be
divided into \ery dil^rent classes. Pride, whicb
may be called the master-passion of the humaiv
frame, takes in the most extensive and universal-
range. There is scarce any state in which it is not
able to exert itself^; scarce any circumstance which-
it is not able to convert into tlie means of its own
ojratification. All liatiiral advanta^^es which men-
enjoy over others, whether in respect of body or
mind ; all the additional trappings of society, viz.
wealth, station, and office ; all acquired advantages,^
intellectual or even moral, become the fuel of pride.
As some endeavour by extraordinary actions to spread,
their fame in public life, others, though in a narrower'
sphere, are under the habitual government of the
same desire. While great men are taking cities and
destroying kingdoms to get themselves a name, others
of meaner rank are vying with one another in dress, ,
furniture, and equipage, or such inferior arts as they^
have been able to attain. Nay, those who never-
did any thing that could merit praise, too often shew
themselves under the jiovernment of the most hateful'
and detested kind of ambition, by a rancorous ma-
lice and envy against such as excel or outshine them.
We may go a step farther, and say, there is great
reason to believe that in so'me, the cultivation of
their minds, long and assiduous application to study,
zealous and, successful endeavours to promote the

ON TIEGENEIIATION. '187

public gooil, ought to be ascribed to no other souwe,
to no higher motive.

I thouglit J could not fail upon any way to il-
lustrate this part of* my subject, Vv'hich would make
it more intelligible, tlian to give this short view of
the characters and pursuits of the men of the world;
and then to observe, That the change in regeneration
doth properly consist in a strong inward conviction
of the vanity of worldly enjoyments of every kind ;
and a persuasion that the ihvour and enjoyment of
God is infinitely superior to them all. Whatever
other differences there may be, this will be found in
every child of God, from the highest to the lowest,
from the richest to the poorest, from the wisest to
the most ignorant, and frojntlie oldest to the young-
est. Every such one will be able to say with the
Psalmist, ** There be many that sa}', Who will shew
us any good ? Lord, lift thou up the liglit of thy
countenance upon iis. Tliou hast put gladness in
n^'- heart, more than in the time that tlit^ir corn and
their wine increased. I will both lay me down in
peace, and sleep, for thou, Lord, only makest me
dwell in safety," Psal. iv. G, 7, 8.

I shall afterwards have occasion more fully to ex-
jilain the comparative influence of this desire ; but
bcibre I conclude this section, must make the two
following remarks: 1. That the favour of God
jnust appear to the believer as absolutely necessary
to his com. fort, 2. As full and sufficient for that
purpose^

1 . He that is born again considers the favour of
God as absolutely necessary to his comfort. He
sees the euiptine.ss and inherent vanity of all things

188 A PRACTICAL TREATISE

else. Even when the world smiles, even when
things succeed with him to his wk'hj he will not rest
satisfied with any, or ail temporal mercies. He
will, above all, desire an interest in that love which
God beareth to his chosen people, a right by pro-
mise or covenant to the use oipresent comforts', and
the favour and protection of his special providence.
How contrary this to the temper of m?.ny, who have
a name to live while they are dead ! If the world
smiles, they follow it with eagerness and embrace it
with complacency, while they are cold and indiffe-
rent in their desires towards God. Perhaps when
they are distressed with outward calamities ; when
experience constrains them to confess ti 5 vanity of
the creature, they cry to God for relief. But wheii
ease and prosperity return, they soon forget his
works, are well pleased with their condition, and
neither grieve for his absence, nor are afraid of his
anger. This shews plainly, that whatever occa-
sional symptoms they may discover, they are su-
premely and habitually possessed by a love of thp
world, and desire of sensual gratification. In oppo-
sition to this, every real Christian sees the favour
of God to be so absolutely necessary, that he cannot
be without it. He sees it to be more necessary than'
riches, honours, or pleasures, nay, than health or
even life itself; all which he values chiefly as they
are the fruits of the divine bounty, as tokens of di-
vine love, and as they afford him an opportunity of
promoting the divine glory. He is ready to say
with the Psalmist, " Whom have I in heaven but
thee ? and there is none upon earth that I desire be-
sides thee J my iflesh and my heart faileth, but God

ON REGENERATION. 189

is the strength of my heart, and my portion for
€ver," Psal. Ixxiii. 25, 26.

2. He that is born again considers the favour of
God as full and sufficient for his comfort and happi-
ness. That is to say, he is habitually satisfied with
this as his portion, M'hether there he abundance or
straitness as to outward provision. He counts the
favour of God as absolutely necessary, but nothing
else is Considered as such. No earthly enjoyments
can satisfy him without God's favour ; but this will
satisfy him be his outward condition what it will.
I am far from meaning to affirm, that every good
man is free from the least rising murmur, the least
impatient or rebellious thought. If it were so with
any man, he would be perfect in hoHnessj but I
mean to signify that this is his habitual apd prevail-
ing temper. He is inwardly convinced that those
alone are happy, and Miat they are and shall be com-
pletely happy, who are reconciled to God, and the
objects of his special love. His own remaining at-
tachment to present things, and immoderate sorrow
under outward calamity, he sincerely laments as his
weakness, and humbly confesses as his sin. He en-
deavours to supply the void ieft by every earthly
comfort, when it is withdrawn, by the fulness and
all-sufficiency of God. He possesses in some mea-
sure, and breathes after more and more of the tem-
l^er expressed in the two following passages of Scrip-
ture: ** Although my house be not so with God,
yet he hath made with nje an everlasting covenant,
ordered in all things and sure ; for this is all iny
salvation, and all my desire," 2 Sam. xxiii. 5. AU

Vol. I. ' 11

19D A PRACTICAL TREATISE

though the fig tree shall not blossom, neither shall
fruit be in the vines ; the labour of the olive shall
fail, and the field shall yield no meat; the flock
shall be cut off from the fold, and there shall be no
herd in the stalls ; yet will I rejoice in the Lord, 1
will joy in the God of my salvation,^' Habbak. iii.
17, 18.

Thus I have endeavoured to point out wherein
the change in regeneration doth immediately and
properly consist. It is just the recovery of the mo-
ral image of God upon the heart ; that is to say, to
love him supremely and serve him ultimately as our
highest end ; and to delight in him superlatively as
our chief good. This recovery, however, is but be-
gun on earth ; it is gradually improved in the pro-
gress of sanctification, and shall be fully completed
at the resurrection of the just. The sum of the mo-
ral law is to love the Lord (fur God with all our
heart, and soul, and strength, and mind. This is
the duty of every rational creature ; and in order to
obey it perfectly, no part of our inward affection
or actual service ought to be, at any time, or in the
least degree, misapplied. This is the case with no
mere man while he continues in the body. But re-
generation consists in the principle being implanted,
obtaining the ascendency, and habitually prevailing
over its opposite. Even in those who are born
again, there will still be many struggles between
the " law of sin in their members," and the " law
of God in their minds." This we find deeply la-
mented by the apostle Paul: " O wretched man that
I am, who shall deHver me from the body of this
death r* Rom. vii. 24-. It ought to give unspeAk-

ON REGENERATIOlf. 1^1

able consolation to tlie Christian, when he reflects
tliat the seed which is planted by tlivine grace shall
be preserved by divine power. A gracious God
will neither suffer it to be smothered by contending
weeds, nor destroyed by the inclemency of this tem-
pestuous climate, till it be transplanted into the
milder regions of peace and serenity above.

{ 3. The effects of regeneration^ *ix>ith some ofthepriji-
cipal evidences of its sincerity.

In the further prosecution of this head, I proposed
t-o mention some of the principal evidences and fruits
ut ii saving change. These, no doubt, it were easy
vv'ith sulhcient propriety greatly to extend and en-
large, because they include all the marks and signs
of real religion, suited to every character and every
situation in which a Christian can be placed. The
heart being renewed, the life will of necessity be re-
formed j and holiness in all manner of conversation,
including the duties of piety towards God, and justice
and charity towards men, will be its native and ge-
nuine eifect. But this would be too wide and ge-
neral a field. I find most writers on this subject take
particular notice of the new views aiid apprehensions
which the regenerate person hath of himself, and
every other thing or person to which he stands re-
lated. 1 shall tlierefore very shortly observe. He
who is born again discovers his new nature and life
by new apprehensions of God — of himself^ — of the
world — of eternity — of Jesus Christ the Saviour of
tinners — and of all the ordinances of his appoint-
ment.

The regenerate person has new views of God,
R2

192 A PRACTICAL TREATISE

both in respect of greatness and goodness. He really
and inwardly believes the being, presence, power,
uiid providence of God, which he in a great measure
disbelieved before. Whereas formerly, even what
he did believe of God was seldom in his thoughts ;
now it is almost impossible for him to look upon any
thing, or person, or event, without considering its
relation to God. O what terrible majesty does his
sanctified understanding perceivein this Beingof be-
ings, compared to the times of his former blindness \
What a lusti'e and glory dvoes the opened eye see in
all the divine perfections ! Above all, what a ravish-
ing and astonishing view has he of the divine good*
iie&s and love ! .Wicked men, governed by self-love,
are therefore insensible of obligations. Inorviinate
in their desires, they are never satisfied with their
possessions ; whereas the child of God discovers and
confesses the infinite goodness of his Creator in all
bis mercies, of the lea^t of which he is not wor-
thy.

He hath quite new apprehensions of himself, his
own character and state. Before, bethought him-
self his own master, looked upon every religious,
liiw as a hard and tyrannical restraint j but now lie
sees that he belongs to God ; he now remembers
bis Creator, confesses his obligations, and mourns
for his transgressions. A converted sinner often ad-
mires, and stands astonished at his own former con-
duct. He wonders at the boldness of a poor guilty
helpless rebel, perhaps cursing and blaspheming,
perhaps rioting in sensuality and lust. He wonders
that the power of God did not arrest him in his
course, and by some signal stroke make him a stand-

ON Rf GENERATION. 193

ing monument of rigliteous indignation. He trem-
bles to tliink of his former state, and it excites ia
him a deep and lively acknowledgement of the riches
of divine si'^'^ce. How great a sense of this does the
apostle Paul often express in his own case : ** who
was before a blasphemer, and a persecutor, and in-
jurious— Tiiis is a faithful saying, and worthy of
all acceptation, that Christ Jesus came into the
world to save siimers, of whom I am chief," 1 Tim.
i. 13, 15.

The above is often connected with, and increased
by his views of the world and of worldl}' men. The
charm is now broke, the false colours are now taken
ou'from the world and all its enjoyments. How ar-
dently did he love them once ! how eagerly did he
prosecute ihem ! and how rich did lie este'em them !
He envied every one vv'ho possessed them, and thought
that none such could lail of being completely happy.
But now he can never separate the idea of riches
from temptation, and often considers the dreadful
chan£{c of state in those who are carried about in
pom}) and granducr on earth ; who are clothed in
purple and fine linen, and fare sumptuously every
day ; but iire, in a little time, tormented in hell fire.
Formerly he valued persons by their station, by
their wealth, by their spirit and genius, or otherna-
tural qualifications. But now a Christian in a cot-
tage a})pears more honourable and more amiable
than a blasphemer in a palace. Now his heart is
joined to every servant of Cln-ist, though despised in
ihe world, though emaciated by sickness, though
deformed with old age j nay, though loathsoine and
R 'S

19 4- A PRACTICAL TUEATISE

sordid tlirough penury and want. He sees the beau-
ty of these excellent ones of the earth, under all
their present disadvantages, and in them is all his
delight. With regard to persons of an opposite cha-
racter, the penitent often recollects with a bleeding
heart, his fondness for and attachment to sinful
companions ; and his kindness to them is conveited
into a yearning tenderness and compassion for their
miserable state.

Further, the regenerate person has new apprehen*
sions of eternity. Formerly the shadows and va-
nities of time so engrossed his thoughts^ so filled and-
occupicd his sight, that eternity was seldom at all,
and never fally in view ; but now it is frequently
and strongly upon his mind: Now it, as it were,
joins itself with, and points out its own relation to
every subject, and its concern in every pursuit.
Now it is present as the object of faith, to correct
the false representations of sense, and to oppose the
unjust claim of earthly and momentary gratifications.
Formerly things unseen were counted in a manner
precarious and fabulous, of small moment in any de-
termination ; but now there is such a discovery of
the great realities of another world, as weighs down
all created things, and makes them feel as a feather
in the balance.

Let us here stand still and pause a little. Let me
beseech every reader to ponder this reflection, which
I cannot pass. O what concern have we all in an
everlasting endless eternity ! O subject without
bounds ! Who is able to do it justice in words .?
Who is able to reach it even in thought .'' Happiness;
that shall continue through everlasting ages ; mi-

ON REGENERATION. 195

3cry^ angnisli, torment, that shall never hare an end.
Are we all, without exception, to be so divided at
last ? Yes ; the great Judge shall separate the righ-
teous from the wicked, and shall set- the one on his
right hand, and the other on his left. Shall then
companions on earth, shall fellow-citizens and fel-
low-soldiers, the dearest friendn and the nearest re-
latiojis, be parted asunder, and tiike a long, long,
eternal farewell ? O the strong deceit and illusion of
sin, that is able to hide eternity from dying men !
O the inconceivable blinchiess of those who are un-
mindful of a future slate, while they inhabit these
tabernacles of clay which are so often tottering^
which are daily wasting, and shall so soon fall in
pieces, and crumble into du>;t ! How is it possible we
should forget, that in a httle time ** we must all
appear before the judgment-scat of Christ ? '

The regenerate person has also new views of
Jesus Christ, the great and only Saviour of sinners.
Before, he was ** without form or comeliness, or any
beauty, that he should desire him." Belbre, (as is,
alas, the case witli very many) all the truths relat-
ing to the person, character, and office of a Media-
tor, were hated as absurdities, or despised as enthu-
siasm. They were nick-named nonsense, cant, and
unintelligible stuffl Or, if decency forbade this, they
were altogether cold and without relish. But now
the name of a Saviour is ** precious — even as oint-
ment poured Ibrth," Cant. i. 3. The strongest lan-
guage is too weak to express his gratitude, or
breathe out his love. *< He is white and ruddy, the
chief among ten thousand : — yea, he is altogether
lovely/' Cant. v. 10. How great is the difference

19G A PilACTICAL TREATISE

between the self-righteous formahst and the humble
penitent? The one trusting in himself that he is
righteous, knows little of the value of a Saviour ;
the other, deeply penetrated with a sense of guilt,
and strongly conscious of absolute weakness, ** counts
all things but loss, for the excellency of the know-
ledge of Christ Jesus his Lord ; and desires to be
found in him, not having his own righteousness,
which is of the law, but that which is through the
fiuth of Christ, the righteousness that is of God by
faith," Phii. iii. 8.

Again, the regenerate person has new views of
the ordinances of Christ's appointment. They were
formerly his burden, nov*' the^^are his delight. Be-
fore, the Sabbath wore, as it v/ere, a sable garb and
an oiFensivc gloom. It was looked upon as a piece
of confinement and restraint. He was ready to say,
*' What a weariness is it ! when will the Sabbath
be over, and the new moon, that we may set forth
corn, and sell wheat ?" But now he calls it a de-
light, the *' holy of the Lord, and honourable."
Nov/ he thirsts after the water of life, esteems, loves,
and desires the word of God. He now readily joins
tlie holy Psalmist in all those fervent expressions to
be found in his writings, of affection to the truths
and ordinances of God. ** O how I love thy law |
it is my meditation all the day," Psal. cxix. 97.
** The law of thy mouth is better to me than thou-
sands of gold and silver,'* Psal. cxix. 72. *« My
soul thirsteth for thee ; my flesh longeth for thee in
a dry and thirsty land where no water is. To see
thy power and thy glory, so as I have seen it in the
sanctuary," Psal. bciii. 1 y 2, ^< 1 was glad when

ON REGENERATION. 197

iliey said unto me, let us go into the house of the
Lord ; our feet shall stand within thy gates, O Je-
rusalem !" Psal. cxxii. 1,2.

Suffer me now to conclude this general account of
the spirit and temper of the regenerate, with a few
particular characters by which they will commonly
be distinguished.

1. The new nature will discover itself by great
humility. There is no disposition more the object
of divine abhorrence and detestation than pride ; nor,
consequently, any more amiable and necessary than
humility. We are told that *' God resisteth the
proud, but giveth grace to tlie humble," James iv.
6. To the same purpose the prophet Isaiah, " For
thus saith the high and lofty One that inhabiteth
eternity, whose name is holy, I dwell in the high
and holy place j with him also that is of a contrite
and humble spirit, to revive the spirit of the hum-
ble, and to revive the heart of the contrite ones,"
Isa. Ivii. 1 5. Pride was the sin by which the angels
fell from their glory and happiness. It appears to
have been the chief ingredient in the first sin of
man ; and, in general, the leading part of a sinful
diiiracter. Before there can be any saving change;
i)efore there can be any esteem or relish of the gos-
pel of the grace of God, tlicre must be a deep hu-
mility of mind, and thorough conviction of guilt and
wretchedness.. This must still continue, ami have a
constant and visible effect upon the believer's temper
and carriage. The truth is, the Way in which a
sinner's peace is made with God, the ground on
which his hope and comfort is founded, and the
moans of his improvement in the spiritual life, all

198 A PRACTICAL TREATISE

conspire in making him humble. " Where is boast*
ing ? It is excluded. No flesh is permitted to glory"
in the divine presence. Every sincere penitent, eve-
ry real believer, every profiting disciple of Christ,
learns the emptiness of the creature, the fulness, so-
vereignty, power, wisdom, and grace of the Creator
and Redeemer, from all that he hears, and from all
that he feels.

In his former state, either his ignorance of God,
or has wrong views of God and of himself, made
him set a high value upon liis own interest, and
think he had a high claim to happiness and success
of every kind. This made him repine at the course
of Providence, and very hardly allow that justice
was done him, when his attempts were defeated or
his desires disappointed. What sullen impatience do
many shew under the hand of God ! What corroding
envy possesses their minds when they take a view of
the (perhaps mistaken) happiness of others ! But he
that is born again is deeply sensible that he deserves
nothing at the hand of God. His habitual senti-
ments and language are the same with what we find
in Scripture so frequent with the saints : " I am not
woithy of the leaf.t of all the mercies, and of all
the truth which thou hast shewed unto thy servant,"
Gen. xxxii. 10. " It is of the Lord's mercies that
we are not consumed, because his compassions tail
not," Lam. iii. 12. ** Unto me, who am less than
the least of all saints, is this grace given," Eph. iii.
8. Whereas formerly he . was apt to view his own
character with much complacence, and to have high
thoughts of the dignity of human virtue, now he
ha4.h' changed the stern prideof philosophy, for the

ON REGENERATION. J99

self-denial and meekness of the gospel. He has such
views of the glory and majesty of God, of the ])u-
rity of his law, and of the holiness of his nature,
that he sinks, as it were, into nothing in his own
sight, and knows not how to throw hinivsclf into a
low enough posture»in the divine presence. Agree-
ably to this we have a striking picture drawn by our
Saviour in the parable of the Pharisee and publican,
of true penitence, particularly as standing in oppo-
sition to self-sufficiency and pride: '* The Pharisee
stood and prayed thus with himself: God, I thank
thee that I am not as other men are, extortioners,
unjust, adulterers, or even as this publican. I fast
twice in the week, I give tithes of all that I possess.
And the publican standing afar off, would not lift up
5o much as his e^^es unto heaven, but smote upon
liis breast, saying, God be merciful to me a sinner,"
Lukexviii. 1], 12, 13.

Further, true religion makes a man humble to-
ward his fellow-creatures, as well as toward God.
'The one, indeed, is the certain and necessary effect
of the other. Every thing which one man can en-
joy in preference to another, and which ordinarily
becomes the fuel of pride, is the gift of God, and
therefore there h no room left to glory. What dis-
tinction can any man enjoy above another, but it
must be of one of these two kinds — worldly advan-
tages or spiritual gifts .'' Now, worldly advantages
are of no such value in the eye of a real Christian,
as to be matter of boasting. All swelling on this
account is effectually restrained by true religion :
that which brings eternity in view, makes all tem-
poral things of wonderfully little value to have or

200 A PRACTICAL. TREATISE

to lose. And even still less will a good man glory
in his advantages over others of a spiritual kind.
Pride can never be so greatly misplaced, as when it
shews itself here. The Christian will say to him-
self, in the words of the apostle Paul, " For who
maketh tlvee to differ from another ? and what hast
thou that thou didst not receive ? Now, if thou didst
receive it, why dost thou glory as if thou hadst not
received it ?" 1 Cor. iv. V.

I cannot help also observing here, that every true
convert is naturally led to consider himself as the
chief of sinners, and every real Christian to reckon
that others are preferable to him in holiness and
spiritual attainments. This is often taken notice of
by religious writers, in a perfect consistency both
with Scripture and experience. We see this was
the case with the apostle Paul, that eminently holy,
faithful, and active minister of Jesus Christ. He
expressly st3des himself the " chief of sinners ;" and
says, " Howbeit, for this cause I obtained mercy,
that in me first," or in me as a capital and leading
instance, ** Jesus Christ might shew forth all long-
suffering, for a pattern to them which should here-
after believe on him to life everlasting," 1 Tim. i. 16.
And elsewhere to the same purpose, with a view to
his ministei'ial labours : " For I am the least oftlie
apostles, that am not meet to be called an apostle,
because 1 persecuted the church of God ; but by
the grace of God I am what I am, and his grace
which was bestowed upon me was not in vain, but
I laboured more abundantly than they all ; yet not
I, but the grace of God which was with me,"
1 Cor. XV. 9, 10, This is easy to be accounted for.

ON llEGENERATION. 201

Every man must have a far more clear discovery
and conviction of his own sins, in their heinous na-
ture and aggravating circumstances, than of those of
any other, as well as a greater insight into the re-
maining corruption of his own heart. Hence it is
natural for him to conclude, that none have been so
deeply indebted as himself to the riches of divine
grace for pardon and recovery.

From every view we can take of the matter,
therefore, it is plain that the regenerate person must
be, according to the strong and beautiful language
of the Holy Scripture, ** clothed with humility,"
He must be very humble; he must be humble in
every res];)ect; he must be inwardly, habitually, con-
stantly, universally humble. I know no disposition
better fitted either to determine our character in ge-
neral, or to decide when the Christian is discharging
any duty in a proper manner. It is also a good
touchstone by which to try a profession or apparent
zeal for religion. I am sensible it is a duty openly
to profess Christ before men, and that he has pro-
nounced a dreadful threatening against those who
shall meanly deny hiiu ; *' Whosoever shall be asha-
med of me, or of my words, in this adulterous and
sinful generation, of him also shall the Son of man
he ashamed, when he cometh in the glory of his
]' athcr with the holy angels," Mark viii. 38. There
are many of the duties of a Christian which require
a firm resolution, a boldness and fortitude of mind ;
yet even tiiis should be accompanied with humilitv.
Unnecessary ostentation is always a susjjicious sign,
A Christian should be constrained, in nil such cases,

Vol. L S

^Q'2 A PRACTlCxiL TREATISE

by a sense of duty, and enter upon his work witli
a diffidence of himself, and reliance on divine
strength.

Let not the reader think this part of the subject
tedious, or extended beyond its due bounds; let him
rather enter on a deep and careful search into his
own heart, and^ee how it stands with himself in
this particular. There is often a counterfeit humi-
lity. A proud and vain-glorious carriage is odious
to men as well as to God. Pride in one man is al-
ways in open hostility against pride in another; nay,
pride, when discovered, effectually defeats its own
purpose. Not only is a man who is vain of nothing
justly and universally contemptible, but in all cases,
as Solomon says, *' for a man to search his own
glory is not glory." Even the most eminent abi-
lities, the most amiable qualifications, and the most
laudable actions, are greatly sullied by an apparent
vanity and thirst of praise. It is hardly possible to
bring others to acknowledge that man's worth who
asserts it with his own tongue, and absolves the
world by paying tribute to himself. Hence there is
a remarkable observation of a foreign writer of emi-
nent piety and learning to this purpose : That a
worldly principle, when it is attended with sound
judgment and in its highest perfection, does homage
to religion by imitating its effects. And, indeed,
what is all politeness of carriage but a sort of hypo-
critical humility, and an empty profession of that de-
ference to the judgment and kindness to the persons
of others, which a true Christian hath implanted in
his heart ?

How self- deceiving is pride ? how many are there,

A

ON REGENERATION. 203

oven of those who have a form of godliness, who are
wrapt up in themselves, who would have all men
to esteem them, who would have their opinions to
prevail, and their measures to take place, in every
matter of the smallest consequence, and are never sa-
tisfied but when this is the case ? Of this they are
ollen quite insensible themselves, when every one
about them perceives it without the least difficulty
or uncertainty. Nay, is it not very surprising and
very lamentable, that there is still so much pride to
be found even in good men, which betrays itself by
many evidences, impatience of contradiction in their
sentiments, excessive grief, or immoderate resent-
ment, when their characters are attacked by unjust
and malicious slander ? It is lawful, to be sure, in
such a case, to embrace every opportunity of vindi-
cation J but, as it is not wonderful that it should
liappen, so the real Christian should study to bear it
with meekness, and to forgive it sincerely as he asks
forgiveness of God.

From all this it is easy to see, that the regenerate
person must be humble. • Believe it, O Christian, so
much as you have of humility, so much you have of
true rt'ligion. 80 much as your sentiments are al-
tered in this respect, so much you have ground to
think the change to be real ; and so much as you
take root downwards in true humility, in the same
])roportion you will bear fruit upwards, in all the
duties of a regular, exemplary, and useful conver-
sation.

2. Another excellent and useful evidcjice of rege-
neration, is the sanctification of natural and lawful

affections. There are, j)erhaps, few cither more

S 1

204 A PRACTICAL TREATISE

sure or more plain evidences of real religion than
this. Regeneration does not consist in giving us
new souls, new faculties, or new affections, but in
giving a new tendency and effect to those we had
before. There are many persons to whom we bear
iiatu rally an ailection, and it is far from being the
design of religion to destroy this affection, but to re-
gulate it in its measure, to keep it in its proper
channel, and direct it to its proper end. This is a
part of the subject which I have always thought of
great moment and importance, on more accounts
than one. It hath pleiised God, by joining us toge-
ther m society, to constitute a great variety of rela-
lions ; these ties are of God*s own making, and our
affections to all persons so related to us are natural^
and in some of them very strong. How then do
they operate ? In what manner do they express
themselves ? Nothing will more evidently prove
what is the ruling disposition of the heart. When-
ever we love others sincerely, we sliew it by desiring
and endeavouiing to procure for them those bles-
sings which we ourselves most liighly esteem.

Let us take any one of these relations for an ex-
ample. Does a parent sincerely love his children ?
Keligion doth not weaken, but strengthens- this af-
iection, and adds to the force of his obligation to
serve them. But if tlie parent truly loveth God
above all, how v>ill his love to his children be ex-
pressed ? Surely by desiring, above all, that they
may be ** born again.'' I1)eir following sinful
courses will give him unspeakably more grief than
their poverty, sickness, or even death itself. He
will be more concerned to make them, and more

ON REGENERATION. 205

tlellglUctl to sec tlieni good tliaii great ; and for this
purpo.se cvei-y step of their education will be direct-
ed. Would not every parent bhudder at the thoughts
of sending a beloved child to a house infected with
the plague, or any other scene where health or life
would be in imminent danger ? What then shall we
think of those parents who, from the single prospect
of gain, without scruple, place their children in
houses deeply infected with the leprosy of sin, and
expose them, without the least necessity, to the most
diingcrous temptations ?

I know there are some instances in Scripture of
persons who have been considered as very pious
themselves, who yet were shamefully negligent in
this branch of their duty. Of this Eli, mentioned
in the book of Samuel, is one, whose sons, though
in the most sacred office, " made themselves vile,
and he restrained them not." I imagine I could ea-
sily bi-ing in doubt, if not the reality, at least tlie
eminence of his piety, and others of the same kind,
though often taken for granted without much exa-
mination; but I shall only observe what an opposite
account is given of the divine conduct toward Eli
and toward Abraham, the father of the faithful,
lie revealed his will, and employed in his message
the child Samuel, to the neglect of Eli grown old in
his courts, and denounced the most severe and terri-
ble judgments against him and his house: ^' Behold
I will do a thing in Israel at which both the ears of
every one that heareih it shall tingle ; in that day
1 will perform against Eli all things which 1 have
spoken concerning his house : when I begin I will
S3

206 k PKACxrcAL trkatise

also make an end. For I have told him that J wili
juclge his house for ever, for the iniquity which he
knoweth," 1 Sam. iii. 11, 1 2, 1 3. On the contrary^
see the honourable distinetion put upon Abraham :
** and the Lord said, ShalH hide from Abraham
that thing v/hich I do, seeing that Abraham shall
surely become a great nation, and all the nations of
the earth shall be bie::sed in him. For I know him,
that he will com.mand his children and his house-
hold after him, and they shall keep the way of the
Lord, to do justice and judgment, that the Lord
may bring upon Abraham that which he hath spok-
en of him," Gen. xviii. 17,- 18, 19.

Nothing indeed can be more plain from reason it-
self, than that in proportion to the impression which-
parents have upon their own minds of the impor-
tance of salvation, will be their concern and care-
that their children also may be the heirs of everlast-
ing life. Suffer me to ask every parent who reads
this discourse, or rather to beseech all such to ask
themselves seriously, what are their own stronoresC
desiresand hopes concerning their children I In those
moments when your affections are fondest, and your
partial flattering expectations most distinctly formed,,,
are you obliged to confess that your minds run much
more upon the prospect of your ehildrens living in
affluence and splendour, or being promoted to places
of honour and trust, than their being brought to a
saving acquaintance vv'ith Christ and him crucified,
that whether they live or die they may be the lord's ?
If this is the case, you have just ground to fear that
you are of that unhappy number who " savour not

ON TlEGENEnATION. 2U7

the tilings that be of God, but the things that be oi'
men."

3. Another excellent evidence of regeneration is,
the moderation of our attachment loworkliy enjoy-
ments in general, and habitual snbmission to the wilt
of Go(L So soon as this change takes place, it will
immediately and certainly abate tlie measure of our
attachment to all earthly things. Formerly they
were the all of the soul, its portion and its rest;,
but now a clear discovery being made of greater and
better blessings, they nuj-st fall back into the second
place. There is a woncierful difference between the
rate and value of pres^ent possessions of any kind, irt
the eye of him who lives under the impressions of
eternity, and of him who beiieves it but uncertainly^
who understands it very iniperfcetly, and uho thinks
of it as seldom as conscience will give him leave.
It must be confessed we are all apt to^ be immoderate
in our attachment to outward blessin.f):s : thi« is the
eilect and evidence of the weakness of our laith :
but, so far as faith is in exercise, it must mortify
carnal affection. There is no way in which an ob-
ject appears so little as when it is contrasted with
one infinitely greater, which is plainly the case here.
The truth is, time and eternity, things temporal and
things spiritual, are the opposite and rival objects of
human attention and esteem. It is impossible that
one of them can be exaltcxl,. or obtain influence in
any heart, without a proportional depression of the
other. They are also, as they severally prevail, the
marks to distliiguish those who are, and those who
are not brought again from die dead. For as the
apostle says, " To be carnally minded is death, but

'208 A PRACTICAL TREATISE

to be spiritually minded is life and peace," Ro;ii>
viii. 6.

Further, it is not only in abating the measure of
our attachment to worldly things that religion shews
itself, and the change is discovered, but in the use
and application of them. The real Christian's
powers and faculties, possessions and influence, are
consecrated to God. His abilities are laid out for
the glory of God. He no more considers them as a
mean of exccllino; others and G^ettinc: to himself a
name, but of doing good. He finds it his highest
pleasure to serve God with his talents j he thinks it
Lis duty to plead for him in his conversation, to ho-
nour him with his substance, to enforce and ratify
the divine laws by his authority and example.

The same thing shews plainly why a Christian
must manifest his new nature by submission to the
divine will. Does he receive his mercies from God ?
Does he love them less than Goil t Does he esteem
it his duty to use them in his service ? And can he
possibly refuse to resign them to his pleasure ^ I am
sensible that resignation to the will of God, absolute
and unconditional, is a very difficult duty, but it is
what every believer habitually studies to attain. He
chides his remaining impatience and complaints^
grieves at the continuing struggles of his imperfectly
renewed will, and is sensible that in this the superi-
ority of his affection to God above the creature
ought to appear. Unrenewed persons, when their
earthly hopes are disappointed, immediately renew
the pursuit ; they only change the object to one
more within their reach, or they alter their mea-
sures, and endeavour to amend the scheme ; but

ON REGENERATION. 209

real Christians, receiving a conviction of the vanity
of all created things, seek their refuge and consola-
tion in the fulness and all-sufficiency of God.

§ 4. A more particular inquiry into what properly
constitutes the sincerity of the change.

Thus I have given a succinct view of the most
remarkable effects and visible evidences of regene^
ration. I cannot, however, satisfy myself with this,
because I am persuaded the great question is, how
far they ought to go, and to what measure of strength
and uniformity they ought to arrive. There are
not a few who may, in a certain degree, sincerely
think themselves possessed of most or all the dispo-
sitions mentioned above, whose state is nevertheless
very much to be suspected. On the other hand,
perhaps, some of the humblest, that is to say, the
very best, may be in much fear concerning them-
selves, because they do not perceive either that vi-
gour or steadiness in their holy dispositions which
they greatly desire, and are sensible they ought to
attain. Besides, what hath been hitherto said i&
only general, viz. Tliat those who are born again
w ill have new apprehension*^ of things, will be hum-
ble, mortified to the world, and submissive to the
will of God. In this way it will be most applica-
ble to, or at least most sensible in those who had
once gone great lengths in profanity, and were, by
the almighty and sovereign grace ol" God, snatched
as " brands from the burning." The opposition be-
tween their new and old characters is ordinarily so
great, that it will not admit of any doubt. To some
otiiers it mav bo nece?sarv to make a more strict and

21b A PRACTICAL TREATISE

particular inquiry into the nature of sincerity, siu<i
what is the full and proper evidence of the reality
of the change.

That the reader may form as clear and distinct
conceptions on this subject as possible, lie may be
pleased to recollect what was observed above, Tliat
perfect holiness consists in having the heart wholly
possessed by the love of God, without the mixture
of any inferior or baser passion ; and that regenera-
tion consists in a supreme desire to glorify God, and
a preference of his favour to every other enjoyment.
Now, what chiefly occasions difficulty in discerning
the reality of this change is, that there is much un-
subdued sin remaining in the children of God, and
that there are many counterfeit graces, or appear-
ances of religion, in those who are, notwithstanding,
in the ** gall of bitterness, and in the bond of ini-
quity."

That there is a great degree of unmortified cor-
ruption still remaining in the saints of God, and that
not so much as one is wholly free from it, is appa-
rent from too many melancholy proofs. It appears
from the pathetic complaint of the apostle Paul, for-
merly referred to, of the law in his members vvar-
ring against tlie law of God in his mind. It appears
also from the gross sins into which some eminently
holy persons havtj been suffered occasionally to fall
through the strength of temptation, "as David's adul-
tery and murder, K^olomon's idolatry, the aj)ostle
Peter's denial of his Master, and several others re-
corded in Scripture.

On the other hand, there are also counterfeit gra-
ces, common or imperfect operations of the Spirit^

ON RECiENERATION. 211

wlikli l\o not issue in a real conversion and saving
change. This it Avill be proper to keep in mind,
and perhaps, also, to attend a little to the proofs of
it both from Scripture and experience. That the
word of God has some effect even upon those who
continue unrenewed, is plain from many examples
recorded in the sacred volume. We read of a Felix
trembling at the thoughts of a judgment to come :
" And as he reasoned of righteousness, temperance,
and judgment to come, FeUx trembled, and answer-
ed. Go thy way for this time, when 1 have a con*
venicnt season 1 will call for thee," Acts xxiv. 25.
But we are not informed that he ever found that
convenient season, or desired to hear any more of
such words.

In the parable of the sower we have a character
described of those who not only heard the word, but
received it with joy, and on whom it had an imme-
diate and visible, though only a temporary effect.
** Some fell upon stony places, where they had not
much earth, and forthwith they sprung up, because
they had no deepness of earth ; and when the sun
was up they were scorched, and, because they had
ni^ root, they withered away,'' Matt. xiii. 5, 6. ** He
that received the seed into stony places, the same is
he that heareth the word, and anon with joy receiv-
eth it ; yet hath he no root in himself, but dureth
for a while : for when tribulation or persecution
ariseth because of the word, by and by he is offend-
eii," Matt. xiii. 20, 21. We read also of a Herod,
who not only heard the word gladly, but did many
things. ** For Herod feared John, knowing that he
was a just man and an holy, and observed him, and

212 A PRACTICAL TREATISE

when he heard him he did many things, and heard
Jiim gladly," Mark vi. 20. Nay, we see even
Ahab, the profane prince of Israel, humbling him-
self, and putting on sackcloth, under the denuncia-
tion of divine wrath. Neither have we any reason,
from the circumstances of the story, to beheve that
this was wholly hypocritical, but the contrary.
" And it came to pass, when Ahab heard these
words, that he rent his clothes, and put sackcloth on
liis flesh, and Histed, and lay in sackcloth, and went
softly," 1 Kings xxi. 27. These things, and all
others of the same kind, even in wicked men, are
represented as the effect of the operation of the Spi^
rit, in many passages of Scripture. I shall only
mention one, which is pretty remarkable, and well
merits our attention. * * For it is impossible for those
who were once enlightened, and have tasted of the
heavenly gift, and were made partakers of tb.e Holy
Ghost, and have tasted the good word of God, and
the powers of the world to come, if they should fail
away, to renew them again to repentance, seeing
they crucify to themselves the Son of God afresh,
and put him to an opeii shame," Heb. vi. 4.

The same thing indeed appears plainly from tlie
state of the world, and, in a particular manner, from
the variety of partial characters which I have for-
merly described. There are many tilings which
have a religious appearance, and are taken by the
deluded possessor for religion, when at bottom there
is no real religion at all; and " mene tekel" shall
be written upon them in the day of trial. There is
a long gradation of characters between the openly
profane sinner, with a hardened heart, a seared con-

ON REGENERATION. 213

-science, and a shameless countenance, on the one
hand J and the refined, self-deceiving liypocrite,
with his duties and his forms, on the other : be-
tween those who are furious, violent, and malignant
enemies to religion in profession and practice, and
those who answer discreetly with the young man in
the gospel, and of whom it may be said, as our Sa-
viour says of him, that they ** are not far from the
kingdom of God." This shews at once tlic impor-
tance and difficulty of pointing out the great and di-
stinguishing characters of real religion, and shewing
how it essentially differs from all counterfeits.

But now, from the account given above of the
nature of regeneration, and what hath been further
added in illustration of it, we may see how this dis-
tinction is to be made, as far as it can be made by
any, excepting the great Searcher of hearts. I ap-
prehend that the great and distinguishing mark of
the truth and sincerity oi^ religion in general, and of
every gracious disposition in particular, arises from
comparing it with its opposite. It is <« the prevail-
ing interest of God and the Redeemer in the heart,
above the interest of inferior good; the habitual
comparative preference we give to his service and
enjoyment, before every other object of desire."
This must be proved by its effects daily. And
agreeably to this our blessed Lord says, " He that
ioveth father or mother more than me, is not worthy
of me ; and he that Ioveth son or daughter more
than me, is not worthy of me; and he that taketh
not his cross, and followeth after me, is not worthy
ofnic," Matt. X. 37, 3S. And again, in vet stron^^er

Vol. I. T -^ ^

214! A PRACTICAL TREATISE

terms, ** If any man come to me, and hate not his
father and mother, and wife and children, and bre-
thren and sisters, yea, and his own life also, he can-
not be my disciple," Luke xiv. 26. Would you
therefore know whether you are born again ? Are
you in doubt, when you find the spirit lusting against
the flesh, and the flesh against the spirit ? Try, by
diligent and universal examination, which of them
is, upon the whole, the strongest ; which of thera
habitually yields to the other when they come in
competition. Into this all other marks and signs of
religion resolve themselves at last ; and from the
evidence they give of the prevalence of the love of
God in the heart, they derive all their worth and
value. Every holy disposition must be examined,
not by its absolute, but its comparative strength ;
and the true knowledge of our state arises from the
conclusion and result of the whole.

There were, in the last age, many and great de-
bates, among men of piety and learning, whether
special and common grace differ essentially in their
nature, or if they differ only in degree. What I
have just now said may, perhaps, be thought by the
intelligent reader, to imply my embracing the last
of these opinions. My judgment of this question is
die same I have formed of many others, that it is
unnecessary, or even hurtful. It has, perhaps, if
examined to the bottom, no distinct meaning at all ;
but if it has any meaning, I am afraid it is a question
which it is impossible for us to resolve. I'hat it
may be made plain to persons of common under-
standing, the question is, whether it is most proper
to say, that a wicked man, or an unrenewed person,

QN REGENERATION. 2PB

let liis behaviour be ever so unexceptionable, or his
experiences ever so comfortable, can have no true
love to God, no, not in the least degree ; or whether
we ouglit not rather to say, his love to God is less
than his love to the creature. I confess I think it
is best to say, in the words of the Holy Ghost, that
** he loveth the creature more than the Creator"—
that * * he loveth the praise of man more than the
praise of God ;" and, for this reason, he hath no
true love, either to God or man.

In the preceding part of this treatise I have af-
firmed, with sufficient clearness, that there must be
an essential change in order to salvation; and that,
till this be wrought, the person is in sin, and can
do nothing but sin. The reason of this is very plain ;
<iiat the supreme and governing motive of all his
actions is wrong, and therefore every one of them
must be so upon the whole. I suppose, if they
were to explain themselves fully, this is chiefly
meant by those who insist that there is an essential
difference between special and common grace. And
in this view, no doubt, it is not only certainly true,
but a truth of very great importance. It appears,
Jjowcver, on the other hand, equally certain and un-
deniable, that when we observe good dispositions
and good actions in one character, and see the same
appearances in another, we have no way by which
we can discover the difference, but by their persever-
ance and their comparative ellects. Neither, in-
deed, has the person himself any other rule by which
they can be judged. ~ For which reason I would be
very wiUing to affirm botii sides of the above ques-
tion.; to sav that an unregenerate person has no true
T 2

216 A PRACTICAL TREATISE

jove to God or his neighbour, and, at the same time,
that this is only because no love but that which is
supreme and prevalent is true, or will be accepted
as sincere.

Unless we take up the matter in this light, we
are in danger of doing great hurt on both hands.
On the one hand, it is ready to alarm the pious,
humble, and timorous soul, if we say that special
grace differs essentially from common grace, and
that there must be something quite different in its
kind, as to e'\;ery gracious disposition, than what
ever resided in hypocrites. Alas ! will the fearful
person sa}', I have seen some who have gone great
lengths, who have^been well esteemed and well re-
ceived among all serious people, and yet have made
shipwreck of the faith, dishonoured their profession,
and opened the mouths of adversaries to blaspheme.
They had all the appearance of as much love to
God, as much delight in his service, as much zeal
fcr his glorv; as much stiictness, and as much use-
fulness of conversation, nay, more than I can pretend
to. What then am I to think of this .'' Must all my
gracious dispositions be essentially different from
theirs ? and how is this difference to be made ap-
pear ? To all such I would say, those unhappy per-
sons by their conduct, and thai alone, plainly disco-
ver that they have either been wholly impostors and
deceivers of the world, or that they have loved some
object of carnal affection ; some lust, of one kind or
another, more than they loved God. The strength
of their affections in one way, has been over-balanced
by the dominion of corruption in another. And that
corruption which has been long disguised or restrain-^

ON REGENERATION. 217

e^l, at la'^t breaks out with so much the greater vio-
lence, and the greater noise.

Again, on the other hand, by affirming tliat there
is a difference in kind between special and common
grace, and tliat a hypocrite or unrenewed person
cannot have the least measure of the same sort of
love to God ©r man with a chikl of God, we are apt
to make some slaves to sin,- upon examining them-
selves, judge amiss in their own favoin'. They can-
Jiot help thinking that they have a real unfeigned
affection for thot which is good in many respects;
as indeed they have, when it dotlvnot stand in com-
petition with their reigning or darling lust. To
give an example of this : it is frequently made a
mark of true i"eligion to love the people of God ;
and indeed it is one of the best, and when taken in
the sense I have mentioned above, as a supreme and
prevalent love, it is an infallible sigh. It hath no
less warrant than the word of God : ** We know
that we have passed from death uiito life, because
we love the brethren ; he that loveth not his bro-
ther, abidetli in death," 1 John iiL 14. But I dare
say, there are many who live in sin, and are strangers
to the power of godliness, who, upon the most im-
partial examination of themselves, would conclude
that they did love the people of God.

Perhaps some will saj^, they may love good men,
hut tliey love them for other qualities, and cannot
iove them because of their piety. Experience tells
us the contrary. They may esteem them, love them,
speak well of them, and do them service) because of
their piety. Nay, I have known (though that is

r 3

2\S A PHACTICAL TREATISE

more rare) some very loose livers, who seemed to
tave nothing good about them but an esteem of
pious persons, and a desire to espouse their cause,
which they continued to do in all ordinary cases.
But should these servants of God presume to reprove
them sharply, or hinder them in the enjoyment of
their darhng lust, their love would soon turn to hat-
red. Who would not have said that Herod sincerely
loved John the Baptist, when the very reason assign-
ed for his respect and attendance is, that ** he was
a just man and an holy." Yet the same Herod,
when he v/as reproved by John for his scandalous
adultery and incest, shut him up in prison. And
afterwards, so little was his constancy, that when
the daughter of Hcrodias had gained upon his affec-
tion by her dancing, and involved him in a rash pro-
mise, he gratified her mother's savage cruelty with
the Baptist's head. The description of his situation
of mind is remarkable, but far from being singular^
We are told ** the king was exceeding sorry ; yet
for his oath's sake, and for their sakes that sat with
him, he would not risject her," Mark xvt 26. Htre
was love in one sense, or in a certain degree ; but
he loved the damsel and her mother, and the good
opinion of his courtly companions, still mere than
the faithful preacher. ,

We have innumerable examples of the same tiling
every day before our eyes. Voluptuous men love
the people of God, but will not obey their salutary
counsel, because they love their lusts more. Co-
vetous men will love the people of God, and praise
them, and defend tliem, but will not open their
purses to provide for them, because they love their

ON REGENERATION^. 219

silver and gold more. What I have said of tliis dis-
position, might be easily shewn to hold with regard
to every other. In short, whatever unseen or inward
dillerence there may be, whatever diversity of ope-
ration of the holy and sovereign Spirit, the great
trial to us is the same which Christ made of Peter,
** Simeon, son of Jonas, lovest thou mg more than
these ?" It is good that we should often repeat the
question as he did, and blessed is that man who is
able in sincerity to say with Peter, '* Lord, thou
knOwest all things, thou knowest that 1 love thee,"
John xxi. 17.

I am sensible there will be many ready to chal-
lenge this, or at least to be inwardly dissatisfied with
it, as too general and undetermined. They will be
ready to think that this leaves the matter still at a
great uncertainty ; and that it must be very difficult
to decide, in many cases, whether the love of God
or of the world bath the greatest habitual influence
in the heart. The truth is, I am far from denying
or dissembUng that it is a matter of great difficulty
in many instances; nay, as I have hinted iii some of
the former pages of this discourse, there are cases in
which it is altogether impossible to come to any cer-
tain determination. In some, grace and corruption
are so equally matched, as it were, have such violent
struggles, and take their turns so often in restraining
and governing one another, that it will be hard to
tell, till the last day, which of them was strongest
upon the whole. But this is no just objection to
what I have delivered above.' It was never intend-
ed that such unequal and variable Christians should
enjoy much peace ; and if they do, it is surely upon

220 A FIlACriCAL THEATIOE

some idle or imaginary ground. To many it may
be justly said, as Jacob said to his son Reubenj
** Unstable as water, thou shalt not excel," Gen»
xlix. 4. Instead of devising ways and making sup-
positions to encourage such persons to think well of
their own state, it is a far safer, and much kinder
office, to excite them to a holy jealousy over them-
selves. This indeed soems to be the language of
Scripture with regard to us all : " Let us therefore
fear, lest a promise beingleft us of entering into his
rest, an}^ of you should seem to come short of it,'*
Heb. iv. I. Elsewhere says the same apostle, " And
we desire that every one of you do shew the same
diligence, tothcfull assurance of hope unto theend,'*
Meb. vi; 1 1.

The life of a Christian is constantly represented
in Scripture as a life of vigilance and caution, of ac-
tivity and dilio^encG. ** Be sober and vigilant, for
your adversary the devil, as a roaring lion, walketh
about seeking whom he may devour," 1 Pet. v. Si
The same apostle Paul says, " And besides this, giv-
ing all diligence, add to your faith virtue, and to vir-
tue knowledge, and to knowledge temperance, and to
temperance patience, and to patience godliness, and'
to godliness brotherly kindness, and to brotherly,
kindness charity ; for if these things be in you and
abound, they make you that ye shall neither be bar-
ren nor unfruitful in the knowledge of our Lord Je-
sus Christ. — Wl^erelbre the rather, brethren, give
diligence to make your calling and election sure,"
2 Pet. i. 5, — 10. I beg it may be observed, that
this is no way contrary to that confidence in the di-

ON REGENERATION. 221

vine mercy and good hope through grace, which the
gospel imparts to the believer.

These are intended to animate him to diligence iu
duty, in dependence on divine strength, and arc
themselves gradually confirmed and improved, by
producing their proper efiects. Few seem to have
enjoyed more of the consolations of the gospel than
the apostle Paul ; and yet he represents even the
fear of final disappointment as v^^hat daily influenced
his own conduct : " But I keep under my body, '
and bring it into subjection, lest that by any means,
when I have preached to others, I myself should be
a cast- away," 1 Cor. ix. 27.

I cannot help taking notice here, that there is of-
ten just cause to find fault even with persons who,
to all appearance, are sincerely pious upon this sub-
ject. For all such I desire to have the highest es-
teem, and to treat them with the greatest tenderness
and affection. In the mean time, they ought to be
willing, and even desirous of having their mistakes
pointed out to them. Now I am persuaded there
are niany who seek after assurance of their own in-
terest in God's fluour in a wrong way, and that
they often expect it in a degree that is not suited to
the present state.

1. They often seek it in a wrong way ; they are
ready to lay hold of impressions upon their minds ;
and, in a variety of particulars, are in danger of re-
})ealing tlie sin of the Pharisees, who asked a sign
from heaven. When a minister is speaking or wri-
ting on this subject, they expect sometiiing particular
and personal; and, if I may speak so, that he should
be in God's stead, and give them assurance in place

2^2 A PRACTICAL TREATISE

of telling them how they ought to seek it. But thk
eagerness, from however good a disposition it may
spring, is unwarranted and preposterous. We must
be satisfied to walk in the way that God hath point-
ed out to us ; to give thanks to him for the sure
foundation of a sinner's hope which is laid in Zion,
and to conclude the safety of our own state from a
serious and deliberate examination of ourselves by
the rules laid down in the holy Scriptures. In this
way only is the most solid, settled, and lasting peace
to be obtained.

Perhaps some will be ready _to saj. Do you then
condemn in general all regard to impressions that
may be senjribly felt upon the mind, or all secret and
powerful suggestions of passages of Scripture? Does
the Holy Ghost the Comforter never in this manner
enlighten or refresh those souls in whom he dwells,
according to his promise ? ** I v/ill dwell in them,
and walk in them; and I will be their God, and
they shall be my people," 2 Cor. vi^ 16. No, far
from it ; I have no design of denying the real ope-
ration or gracious presence of the Spirit of God,
which is certainly one of the most essential, and one
of the most comfortable doctrines of the glorious
gospel ; but at the same time, from the love I bear
to it, I would ijuaru: it afjainst mistakes and abuse.
When any truth, or any passage of Scripture is sug-
gested to the mind, which particularly and strongl/
points out the duty t3roper to our present state and
circumstances ; when this is backed with a powerful
sense of its obligation, and by that means a deceitful
or slothful heart is revived and quickened, this is
thankfully to be acknowledged, and readily con>-

ON REGENERATION. 223

plied with. When a doubtful, dejected, or despond-
ing mind is relieved by a strong and ailecting view
of some encouraging promise or gracious invitation
to the weary sinner or the contrite spirit ; when, in
iiuch a case, the mind is led to a discovery of the
rich mercy and free grace of God to the guilty and
miserable, it ought to be embraced and improved ;
and in many such instances, serious persons harass-
ed by temptation, have had cause to say with David,
" I will bless the Lord who hath given me counsel ]
my reins also instruct me in the night season "
Psal. xvi. 7.

This is no more tlian the necessary consequence
of the constant over-ruling providence of God,
which, as it extends to the disposal and direction of
the most minute circumstances in the course of na-
ture, cannot fail to be particularly exercised about
the holiness and peace of his own children. They
obey what appears to be their duty, or an argument
against sin ; they trust the divine faithfulness in
what concerns their comfort ; and adore the divine
wisdom and goodness in the propriety and season-
ableness of either or both. But for any person, from
the sudden suggestion ofa passage of Scripture, (" I
am thy God," for example ; or, ** 1 have called thee
by thy name, thou art n;ine") without any examin-
ation of his temper and dispoe^ition, to conclude the
safety of his state, is surely a piece of presumption
without ground.

Neither is it less foolish than presumptuous, for
all such must be liable to be cast down by other and
contrary suggestions. We know xery well, and have
aiiinst ance of it in our Saviour's temptation, that

224? A PRACTICAL TREATISE

Satan can suggest passages of Scripture, nay, and
speak piously and plausibly upon them ; but their
conclusions must be tried by other Scriptures. To
all who are inclined to the above deluding practice
I would say with the apostle John, ** Beloved, beheve
not every spirit, but try the spirits whether they
are of God,'' 1 John iv. 1. Or, with the prophet
Isaiah, '' To the law and to the testimony, if they
speak not according to this word, it is because there
is no light in them," Isa. viii. 20. There is also a
very proper advice, mixed with caution, given by
the same prophet in the following words : " Who is
among you that feareth the Lord, that obeyeth the
voice of his servant, that walketh in darkness and
hath no light ? let him trust in the name of the
Lord, and stay upon his God. Behold, all ye that
kindle a fire, all that compass yourselves about with
sparks, walk in the light of your fires, and in the
sparks that ye have kindled ; this shall ye have of
mine hand, ye shall lie down in sorrow," Isa. 1. io,
11.

2. I must also observe, that many serious persons
seem to desire, and even to expect assurance in such
a measure and degree as is not suited to our present
state. They would have faith and hope to be the
same with sense. They would have heaven and
earth to be the same, and would put on their crown
before they have finished their course. I am per-
suaded, many deprive themselves of thqt comfort to
which they have an undoubted title, and which they
might easily possess, by aiming at that which is be-
yond their reach. They do not remember that it is
true in this respect, as well as in many others, what

ON REGENERATION. 225

the apostle says, ** Now we see through a glass
darkly, but then face to face; now I know in part,
but then shall I know even as also I am known,^'
1 Cor. xiii. 12. Would you but reflect upon your-
selves, Christians, you would be ashamed of your
complaints. You would be ashamed that you should
so much as lay claim to so high a degree of comfort,
when you are so careless in your duty. Your im-
provement in the spiritual life is but very gradual,
and therefore it is no wonder your hope should be
but in proportion to it.

It is of the greatest consequence in religion to di-
stinguish carefully between that hope and comfort
which arises directly from the promises of God in
Scripture, and that which arises from a reflex ob-
servation of the change that has taken place in our
own temper and practice. To entertain and encou-
rage doubts in the former case, is directlv contrary
both to our duty and interest; but in the other
perhaps suspicion and diffidence is most becoming
the Christian temper, and most conducive to the ad-
vancement of the Christian life. Is there any per-
son perusing this treatise, who is incommoded and
distressed with anxiety and fear? Take heed that
you be not doubling as much of the certainty of
God's word, as you arc jealous of your own state.
Is it not more than sufficient that you have so many
gracious invitations, so many full, free, and unlimited
oilers of mercy, through a Redeemer, to the chief
of sinners ? Docs it not give repose to the mind and
rest to the conscience, when, by direct acts of liiith,
you receive and rclv on Christ alone for salvatidnt

^'oL. I. ' u

226 A PRACTICAL TREATISE

seeing him to be single in this undertaking, and all-
sufficient for its accomplishment, and therefore cleav-
ing to him as your Lord and your God, and your
all. I would not choose to affirm that assurance, in
the ordinary sense of that word, is essential to faith,
or that its proper description is, to believe that my
sins are forgiven me ; yet surely some measure of
hope is inseparable from it. Faith and despair are
opposite and inconsistent. If you do really believe
the sincerity of the offer ; if you do really believe
the fulness and ability of the Saviour, ** the God
of hope will fill you with all joy and peace in be-
lieving, through the power of the Holy Ghost."

To this let me add, that considering the matter
even with regard to a renewing and sanctifying
work of the Spirit upon your hearts, your com-
plaints are often excessive and unreasonable. You
would have evidence, not that the work is begun,
but that it is finished. You desire comfort, not
such as is sufficient to strengthen you against temp-
tation, and bear you up under suffering, but such as
would make temptation to be no temptation, and
suffering to be no suffering. But if you are sensi-
ble that you still adhere to God as your portion,
that you cannot find peace or rest in any thing else,
and that a whole world would not induce y»u to
give up even your doubtful title to his favour and
love, surely you ought to endeavour after compo-
sure of mind. You may be frequently in the state
of the apostle Paul, who says of himself, " Our
ifesh had no rest, but we were troubled on every
aide ; without were fightings, within were fears,"
3 Cor, vii 5, and yet say with the same apostle,

ON REGENERATION. 227

* * We are troubled on every side, yet not distressed ;
we are perplexed, but not in despair; persecuted,
but not forsaken ; cast down, but not destroyed,"
^2. Cor. iv. 8, 9. It is not meant by this to con-
demn an earnest desire to abound in hope, or a fre-
quent and strict examination of our state and tem-
per, but to warn Christians against impatience, and
against an unthankful, fretful disposition, which in-
deed disappoints itself, and prevents the attain-
ment of that peace for the want of which it com-
plains.

This leads naturally to the mention of another
fault incident to serious persons, which will lay u
foundation for a' very important lesson upon this
stibject. The fault here intended is, falling into a
slothful, despondent neglect of duty. 1 he devices
of Satan, our great enemy, are very various, and
unspeakably artful. When he cannot keep men in
security, and drive them blindly along the broad
path which leadeth to destruction, he endeavours to
make their duty as painful and burdensome to them
as possible. When some persons give themselves
to serious self- examination, he emburasses them with
scruples, he involvesthem in doubts, he distresses
them with fears. This often brings on a relaxation
or suspension of their dihgence in duty; they give
themselves up to anxious, complaining thoughts;
they stand still, and will go no farther in religion,
till they are satisfied whether they have as yet gone
any length at nil. But whatever good ground any
person may have to be dissatisfied with himself, so
soon as he perceives that this is its effect, he ought
to resist it a^s a temptation. 1 cannot better illustrate
U 2

228 A PRACTICAL TREATISE

this, than by a similitude borrowed from the Scrip*
ture language on the same subject. Whether do
you think that child most dutiful, under a sense of
his father's displeasure, who patiently and silently
applies himself to his work, or he who saunters
about in idleness, and with peevish and sullen com-
plaints is constantly calling in question his father's
love ?

This lays the foundation for a very necessary and
"useful direction, which indeed flows naturally from
all that has been said on the evidence of regenera-
tion. Endeavour, Christimis, to preserve and in-
crease your hope in God, by further degrees ofsanc-
tification, by zeal and diligence in doing his will.
The more the image of God in you is perfected, it
will be the more easily discerned. If you are at any
time ready to doubt, whether such or such corrup-
tions are consistent with real religion ; if you find
this a hard question to resolve, go another way to
work, and strive by vigilance and prayer to mortify
these corruptions, and then the difficulty is remov-
ed. If in a time of affliction and distress, you find
it hard to determine whether it ought to be consiiier-
ed as the correction of a father, or the severity of a
judge, endeavour througli divine grace to bear it
with the patience of a child, and you will soon see
its merciful original by its salutary effect. What
should be the daily study of a Christian, but to mor-
tify sin in heart and conversation ? and his comfort
should arise from his apparent success in this impor-
tant strife. When grain of diflerent kinds is but
springing from the ground, it is not easy to distin-
guish between one and another j but their growth

ON REOENERATION. 2^9

rfsc^rtains- their quality, which is still more fully
discerned as they approach nearer to maturity. Imi-
tate in this the great apostle of the Gentiles : " Not
as though I had already attained, either were already
perfect ; but I follow after, if that I may apprehend
that for which also I am aj>prehended of Christ Je-
sus. Brethren, i count not myself to have appre-
hended, but this one thing I do, forgetting those
things which are behind, and reaching forth unto
those things which are before, I press toward the
mark, for the prize of the high calling, of God in
Christ Jesus !" Phil. iii. 12, 13, 14.

Befoi'e closing this section, I must observe that
though the account I have given of the great mark
of real religion may still leave some in the dark, yet
surely it carries in it the clearest and plahiest con-
demnation of many hearers of the gospel. O that
it were possible to fasten a conviction of it upon
their minds ! Are there not many who appear from
Sabbath to Sabbath in the house of God, who dare
not affirm seriously to their own hearts, that God
and his service has more of their habitual settled af-
fection than the world or any of its enjoyments? I
do not here understand gross sinners, whose crimes
are *' open, going before unto judgment;" but I
mean the more sober and regular professors of reli-
gion, who may have ** a form of godliness, and de-
ny the power thereof.'"* 1 am persuaded this is a
more proper trial of their state, than any particular
rule of duty. Many such persons know so little of
the extent and spirituality of the law of God, that it
is not impossible they may be ready to affirm they
U :i

230" A PRACTICAL TREATISE

do not allow themselves in any known sin, as tlie
young man in the gospel seems to have answered'
sincerely when he said to our Saviour, ** Master^
all these have I observed from my youth," Mark
X. 20.

But I would farther ask them, Whether hath God
or the world most ofyourlove, most of your thoughts,/
and most of your care ? Can such of you pretend
thisj whose eager, ardent, nightly thought and daily
pleasure, is only to increase your substance ? who
would not go to market without re-examining your
transactions and computing your gain, but can daily
goto the house of God without observing, inquiring
after, or desiring to see its proper fruits ? Can such
of you pretend this, to whom all serious conversa-
tion is tedious and disgustful, and the society of good
men a painful restraint ? to whom the Sabbath is a
dull, melancholy, and burdensome season ? Oh, my
brethren, let me beseech you to be faithful to your
own souls. Your precious time is daily hastening
on ; the day of your merciful visitation is wearing
fast away. Hear while there is yet peace, and in-
treat, that God, for Christ's sake, would freely par-
don all your sins ; would renew you in the spirit of
your minds ; would fit you for his service on earth,
^hd for his presence and enjoyment in heaven.

Thus I have explained at considerable length, and
with all the care and accuracy in my power, the
great and general evidence of regeneration, viz. the
superiority of the interest of God and the Redeemer
in the heart, above the Interest of inferior good.
This, I hope, will be of use in itself, to distinguish
the precious from the vile, to preserve you from sin.

ON REGENERATION. 231^

ami excite you to diligence in every part ot* your
duty, that it may be more and more manifest. At
the same time it will be of the greatest service, in
the use and application of other signs of real reli-
gion, by shewing when they are conclusive, and
when- they are not.

C H A P. II L

Ojtlie steps 01/ 'which this change is accomplished^

WE proceed now to consider by what steps,
and by what means this change is brought about.
I am deeply sensible how difficult a part of the sub-
ject this is, and how hard it will be to treat of it in
a distinct and precise, and, at the same time, in a
cautious and guarded manner. It is often complain-
ed of in those who write on this subject, that they
confine and limit the HOLY ONE, and that diey
give unnecessary alarms to those who have not had
experience of every particular which they think
proper to mention. There is no doubt but God
acts in an * absolute and sovereign manner in the
dispensation of his grace, as in every other part ci'
his will. As lie cannot be limited as to persons, so

* It will be proper to inform the reader, that the word absolute
used here, and in some oilier placesof this discourse, is by no means
to be underatood as> signifying lite same thing with crhitrarij. He
who acts arbitrarily, acts without any reason at all. To say this
of the divine procedure, would be little Icsstlian blasplicmy. When
we say that Cod acts '* in an absolute and sovereign manner," the
meaniuT: is. that he acts upon the best and strongest reasons, and
for the noblest and most execlkat ends ; bat which arc, many or,
most of them, beyond our reach and co;nprchensi')n ; and, particu-
larly, that there is not the least foundation for supposinj^ that the
reasons of preference arc taken from comparative hoiuan nicrit.

232 A PTIACTICAL TK,€ATJ3E

neither as to tlie time and manner of theiiTcfurma--
tion. To tins purpose, and in this precise mean--
ing, our Saviour says, *' The wind biowcth where-
it listelh, and tliou hearcst the sound thereof, but'
canst not tell whence itcometh, and whether it go-
eth : so is e\cry one that is born of the Spirit,"
John iii. 8.

Sometimes itpleaseth God to snatch sinners from •
the very brink of the pit, to raise up some of tlje
most abandoned profligates as trophies of his victo-
rious grace and mercy ; white he fuffers others, far
more moderate and decent, who are ** not far from"
the kingdom of God," finally to fall short of it;
He sometimes glorifies his power and mercy at once, •
by converting his most inveterate enemies, and ma-
king them the most zealous, active, and successfu?
advocates for his cause. Such'an instance was the*
apostle Paiul, who from a persecutor became a"
preacher. Sometimes conversion is speedily and"-
suddenly brought about, and thie times and circum-
stances of the change may be easily ascertained.'
This was the case with the jailor recorded in the'
history of the Acts of the Apostles. The same may
be said of the apostle Paul; and there have beeir
particular examples of it in every age. Sometimes,
on the other hand, the reception of the truth, and
renovation of the heart, goes on by slow and insen-'
sible degrees ; nor is it easy to say by what means
"* the change was begun, or at what time it was
completed. This was perhaps the case with most,
if not all the disciples of our Lord, during his per-
sonal ministry.

Sometimes the change is very signal and sensible,

ON REGENERATION. 233

the growth and improvement of the spiritual life
speedy and remarkable, the greatest siiiiiers becom-
ing themosteminentsaints; liKcthe woman mention-
ed in the gospel to whom many sins were forgiven,
and who loved her Fedeemer much Sometimes, on
the other handy the change is very doul)tful, and the
progress of the believer hardly discernible. Some
of this sort are reproved by the apostle Paul in the
following words, which are but too applicable to
many professing Christians of the present age : * ' For
when for the time ye ought U> be teachers, ye have
need that one teach you again which be the first
principles of the oracles of God, and are become
such as have need of milk, and not of strong meat,"
Heb. V. 12. Sometimes the convert hath much
peace and sensible comfort, rejoicing with joy un-
speakable and full of glory j and somciiuics, on the
other hand, he is distressed with doubts and fears,
and made to walk in darkness. Once more, some
sinners are brought in by deep and long huuiihation,
and are almost distracted with legal terrors, while
others are powerfully, though sweetly, constrained
by the cords of divine love. All these " worketh
the self-same Spirit, who divideth to every man se-
verally as he will." I desire that what has now
been said may be still kept in mind ; so that, if the
evidences of a saving change can be produced, there
need be little solicitude about the time or manner
ol" its beintr wrouirht.

What 1 propose to ofTer on this part of the sub-

. jcct, is not to be considered as in the least degree

contrary to, or inconsistent with these truths. Nay,

1 am not to lay down a plan and s.'iy, this is the or-

234? A PRACTICAL TREATISE

dhiary way in which sinners are brought^ to the sa-
ving knowledge of God, leaving it to him, in some
few, uncommon, and extraordinary cases, to take so-
vereign steps, and admit exceptions from the ordi-
nary rules. This is a way of speaking common
enough ; but though it may be very well meant, I
apprehend it hath not in it much either of truth or
utility. The salvation of every child of Adam is
of free, absolute, sovereign grace ; and the actual
change may be wrought at any time, in any manner,
by any means, and will produce its effects in any
measure that to infinite wisdom shall seem proper;
Neither ought we to pretend to account for the di-
versity in any other manner than our Saviour does-:
** Even so, Father, for so it seemed good in thy
sight," Luke x. 21. Therefore what I have in view
is, to speak of such steps in the changes as are, in
substance at least, common to all true converts. It
will be a sort of analysis, or more full explication of
the change itself, and serve, amo'ig other uses, fur-
ther to distinguish the real from the counterfeit.
Too much can hardly be said on this subjec*t : " For
what is the chaff to the wheat ? saith the Lord." It
will alio illustrate the divine wisdom, as well as so-
vereignty, by shewing how that diversity of opera-
tion, so remarkable in different subjects, produces-
in all at last the same blessed effects.

§ 1. There must be a discovery of the real nature
of God,

la the fii-st place, one important and necessary,
step in bringing about a saving change, is that tha
sinner get a discovery of the real natare, the infinite

Oh REr,r:NEJiATioN. 23 S

majesty, and transcendent glory of the living God !
Perhaps some will be surprised, that, as nsual, a con-
viction of sin is not mentioned .first as the prelimi-
nary step. I enter into no Quarrel or debate with
those .who do so; but vl have .first mentioned ihc
other, which is but seldom taken notice of, from a
iinn persuasion that a discovery of the nature and
glory .of the true God lies at the foundation of all.
This alone can produce salutary convictions of sin ;
for how can we know what sin is,. till weknowliim
against whom we have sinned. The same thing
only will point out the difference between real con-
viction, and such occasional fears as never go far-
ther than a &{>int of bondage.

In support of this you may obsera'e, that in Scrip-
ture those who are in a natural or unconverted state,
are often described as iying in a state of ignorance
or darkness. They are said to be such as know not
God: ** Howbeit then when ye knew not God, ye
did service unto them which by nature are no gods,'*
Gal. iv. 8. See also the following description !
** Having theunderstanding darkened, being aliena-
ted from the life of God, through the ignorance that
is in them, because of the blindness of their hearts,'*
Eph. iv. 1 8. Agreeably to this, the change produ-
ced in them is represented as giving them light or
understanding, in oppos-ition to their former igno-
rance J *' to open their eyes, and to turn them from
darkness to h'ght, and from the power of Satan un-
to God,'' Acts xxvi. 1 8. " But ifour gospel be hid,
it is hid to them that are lost, in whom the god of
this world hath blinded the minds of them which
believe not, lest ]the light of the glorious gospel of

236 A PRACTICAL TREATISE

Christ, who is the imafje of God, should shine untd
them. For God, who commanded the light to shine
out of darkness, hath shined in our hearts, to give
the light of the knowledge of ihe glory of God in
the face of Jesus Christ," 2 Cor. iv. 4, 6. In this
way is the matter represented in Scripture, much
more frequently than is commonly observed , and,
as the understanding is the leading faculty in our
nature, itisbutreasonable to suppose that the change
should begin there, by a discovery of the nature and
glory of God, as the foundation of all that is after-
wards to follow:

This will be further evident, if we reflect upon
the account formerly given, and sufficiently support-
ed from the holy Scriptures, of the nature of this
change, That it consists in a supreme regard to the
glory of God, and a habitual prevailing desire of his
favour. To this it is absolutely necessary, as a pre-
liminary, that there be a discovery of the real nature
and transcendent glory of God. How can any man
have that as the chief and leading motive of action,
which he doth not understand ? How can any man
liave that as the supreme object of desire, which he
doth not know ? Neither of these is possible ; there
must, therefore, be some such discovery as I have
mentioned above. It is true this is but imperfect
at first; there will be in the truly regenerate a grow-
ing discovery of the glory of God, as well as a
growing delight in him, as its consequence; yet
there must be some view of his nature, as the begin-
ning of the change, and the ground-work of every
holy disposition.

This discovery of God implies two things, which,

ON REGENERATION. 237

as they are both necessary, so they deserve our par-
ticular attention; and it is not improper to distin-
guish carefully the one from the other. 1. It must
be a discovery of his real nature. 2. A discovery
of tlie worth and excellence of his nature, which is,
properly speaking, the glory of God.

I. It must be a discovery of the real nature of
God. He must be seen to be just such a Being as
he really is, and no false or adulterated image must
be placed in his room, or adored in liis stead. He
must be seen in his spiritual nature, as almighty in
his power, unsearchable in his wisdom, inviolable in
his truth ; but, above all, he must be seen as infinite
in hisholiness^nd hatred of sin, as impartial in his
justice, and determinal to punish it. Such is the
Scripture representation of God, as <* glorious in
his holiness.— Evil cannot dwelhvith him, and sin^
ners cannot stand in his presence." It is the errm-
of the wicked to suppose the contrary; and indeed
Jt IS the very source of wickedness to deny the be-
ing, or to deny the holiness of God ; and these
amount much to the same thing. *« Whoefore doth
the wicked contemn God.? he hath said in his heart
Uiou wilt not require it," Psal. x. I f,. ^^ The fool
hath said in his heart there is no God," Psal.xiv i
- These things thou hast done, and I kept silence"
tiiou thoughtest thatrl was altogether such an onea'.
thyself, but I will reprove thee, and set them in or-
der before thine eyes," Psal. 1. 21.

God must be seen as he is rej)resented in his own '
word, which i^ the only rule of faith, *^ the pilk^r
and ground of truth." This is a matter of (he '
Vol. r. X

238 A PRACTICAL TREATISE

greatest importance, which, lam sorry to say. is lu
this aoc very seldom attended to, but which is most
„ nifotly and undeniably just. If God is not seen
„ his real nature, as he is in truth he can ueyerhe
acceptably served. If a wrong or false character ot
God is formed, no worship we can offer to him, no
love or respect we can bear to him is genuine ; or
rather, to speak more properly, our service andat-
achm;„t is, in that case, wholly '--Pl^'^d, and not
directed to him at all, but something else is loved
honoui-ed, and served in his room. I beseech the
serious reader to observe, what an unspeakable jea-
; 4y God discovered under the Old Testament dis-
penfation, as to the purity of his worsl^p, and wha^
a heinous crime all idolatry was esteemed. How
areat was the divine displeasure at then.akmgand
worshipping of the golden calf, although it is very
Zbable Aaron only intended to i-epresent the true
God, by the same symbol they had seen in Egyp !
Sid not this belong to the substance a.^ not only
to the circumstances of religion ? Is it not then
equally interesting under the New Testament as un-
dT the Old f Was the unchangeable God so much
diseased at giving him a false name, and wi 1 he
nof be equali; displeased with those who attribute
tr» Viim a false nature ? .

'° As this truth serves to explain the nature and nse
of regeneration, so it also receives particu ar hght
Id evidence itself fronx what has been said in the
Icedt. parts of this subject. Regeneration coi i-
St t Aving the image of God again drawn upon
tL heart • that is, its being carried out to the su-
preme love of God, and delight in him. or, in other

ON REGENERATION. 239

worIsj brought to the supreme love of, and dehght
in perfect goodness and immaculate holiness. When
this is the case, the sinner is renewed, he again bears
the image of God which he had lost, he is again fit-
ted for the presence of God, from which he had
been expelled. But if he has wrong notions of God,
if lie takes him to be essentially different from what
he really is, he serves not the true God at all, he
bears not his imawc, he deiiorhts not in his fellow-
ship, he is unlit for his presence. If religion con-
sists in a divine nature, such a person does not pos-
sess it unless there are more Gods than one. There '
may, indeed, be an alteration in him ; he may have
transferred his allegiance and changed his master,
ior idols are many, but he is not brought unto God ;
and, so long as God is immutable, his happiness is
impossible.

I can recollect nothing that is worth notice as an
objection against this, but that our knowledge of
God, at any rate, is extremely imperfect and defec-
tive. It is so, to be sure, while we are in this
.world J nay, probably, it will be so to all eternity;
for, ** Who can by searching find out God ? Who
can find out the Almighty unto perfection ? It is
high as heaven, what can we do ? deeper than hell,
what can we know ? The measure thereof is lonser

CD

than the earth, and broader than the sea," Job xi,
7, 8, 9. But there is a great difference between the
imperfection of our knowledge of God, and forming
conceptions of him that are fundamentally wrong.
There is a great difierence between having weak
and inadequate ideas of the truth, and believing or
acting upon the opposite falsehood. Unless this is
X2.

240 A PRACTICAL TREATISE

admitted, we shall never see the unspeakable advan-
tage which the Jews enjoyed over the Gentiles,
" because to them were committed the oracles of
God;'* nor indeed shall we see the worth and beauty
of the ancient dispensation in general. It was one
imiform display of this great and important truth,
which is delivered with -so much majesty by God
himself; *' I am the Lord, that is my name, and
my glory will I not give to another, neither my
praise to graven images." Neither is this at all re-
laxed under the New Testament. The importance
of" holding the truth as it is in Jesus," of ** hold-
ing fast the form of sound words," and ** keeping
the truth," is often declared, as well as that " no
lie is of the truth.'' And no wonder that in this
pure and spiritual constitution, it should be neces-
sary to have clear and distinct views of him who is
" the Father of Spirits."

Thus I hope it appears, that in order to a saving
change there must be a discovery of the real nature
of the one only, the living and true God. Before
we proceed further let me observe, that hence may
be seen, in tlie clearest light, the danger both of ig-
norance and error.

1. Of ignorance. Jt is plain that those who are
grossly ignorant must be unrenewed. Those who
do not know God, cannot possibly love him. Do
voa not now see the meaning and weight of the
stroncr lauiruaiye of Scripture, where we are told the
lieathen nations were " sitting in darkness, and in
xhc rejrion and shadow of death ?" What force should
tiiis give to the prayers so often offered up, both in
public and in priva^ej that the nanie of God may be

ON REGENERATION. 241

iiaiio'wed, and his kingdom come? How mucii
should it add to the zeal and diligence, especially of
lliosewho are appointed to watch for the souls of o-
thers? What concern should it give them, lest any
under their immediate inspection *' should perish
for lack of knowledge." It is indeed surprising to*
think what gross ignorance prevails at present a-
inong many, notwithstanding the excellent opportu-
nities of instruction which they have in their offer.
Nay, even amongst those who are instructed in se-
veral branches of huiljan science, it is astonishing to
think what ignorance there is of every thing that
relates to religion.

If accident or curiosity havS brought this discourse
into the hands of any such, let me intreat their at-
tention for a Jittle. 1 beseech you to think upon
and tremble at your state. You may have some
sort of a nominal belief of an unseen, unintelligible
being called God, while you know neither "what
you speak, nor whereof you affirm." You may
perhaps have heard, or rather in our happy native
country you cannot but have lieard of Christ Jesus,
the Son of God, styled often the Saviour of sinners;
but you *' know neither the Father nor the Son."
You knov/ not God as Creator, nor, by conse-
quence, your obligations and duty to him, or your
apostacy and departure from both. You know not
what sin is, and therefore you cannot know a Sa-
viour. If ever you come to true religion at all,
light will break in upon you in your darkness, you
will no more be able to forget God, he will follow
you into your secret chambers, he >vill come home
X-3

242 A PHACTICAL TREATISE

Upon you, and assault you, as it were, with the rea-
lity of his presence, with the sanctity and purity of
his nature, and the terrible majesty of his power.
O how great is the effect of a real discovery of the
divine glory, whether in the word or by the provi-
dence of God, to a saint or to a sinner. Hear how
Job expresses himself: ** I have heard of thee by
the hearing of the ear, but now mine eye seeth thee,
wherefore I abhor myself, and repent in dust and
ashes," Job xlii. 5, 6. We have the same thing
well described by the propliet Isaiah, as the effect of
divine power in desolating judgTnents. " Enter inta
the rock, and hide thee in the dust, for the fear of
the Lord, and for the glory of his majesty. The
lofty looks of man shall be bumbled, and the
haughtiness of men shall be bowed down^ and the
Lord alone shall be exalted in that day. — And
they shall go into the holes of the rocks, and
into the caves of the earth, for fear of the Lord,
and for the glory of his majesty, when he ari-
seth to shake ten'ibly the earth. In that day a
man shall cast his idols of silver, and his idols of
gold, which they made each one for himself to wor-
ship, to the moles and to the bats, to go into the
cleits of the rocks, and into the tops of the ragged
rocks, for fear of the Lord, and for the glory of
liis majesty, when he ariseth to shake terribly the
earth,^Msa. ii. 10, 1 1, 19, 20, 21. So soon as it
pleases God to open your eyes upon himself, with
whom you have to do, it will humble you in the
dust, it will discover your danger, it will make re-
demption precious to you, and the name of a Savi-
our unspeakably dear.

ON REGENF.liATION. '241^

f?. 1 he same tliina- sbcws the danoer of error as
well as ignorance. Among many loose and perni-
cious princi})les, which are zealously spread and
blindly embraced in this age, one of the most pre-
vailing and dangerous is the innocence of error.
" (), say some, every man is to inquire freely, and
each will embrace what appears to him to be the
truth. It is no matter what a man believes, if his
life be good. Even he vyho mi.stakes may be i\»
acceptable to God as his opposite, if he is equally
sincere." Now, there is no doubt that liberty to in-
quire freely is an inestimable blessing, and impar-
tiality in religious inquiries an indispensable duty.
But the above maxim becomes false and danxjerous
by being carried an excessive length ; and it is car-
ried to this excess by the favour of two suppositions
which are false and groundless. The maxim is ap-
plied frequently to justify an open and virulent op-
position to the most important truths of the gospel 5.
nay, sometimes, even a denial of all religion, natural
and revealed. To be able to apply it thus, it is ne-
cessary to suppose that false opinions will have as
good an influence upon the heart as true. If this is
the case, the boasted privilege of free inquiry is not
worth having, and all the labour bestowed on the
search of truth, is entirely thrown away. Another
supposition contained in the above maxim is, that a
person may be as sincere in embracing gross false-
hoods, as in adhering to the truth. If this be true-,
our Creator hath not given us the means to dis-
tinguish the one from the other, which is the
highest impeachment both of his wisdom and good-
ness*

^344 A rUACTICAL TREATISE'

Such persons do not consider, that a corrupt in-
clmation in the heart brings a bias on the judgment,
and that when men do not *' hke to retain God in
their knowledge," he frequently, in his righteous
judgment, gives them up to a reprobate mind. Nay,
when they reject his truth from an inward hatred of
its purity, he is said to send them strong delusions,
as in the following passage : *' Because they received
not the love of the truth, that they might be saved,
for this cause God shall send them strong delusion,
that they should believe a lie, that they all might
be damned who believed not the truth, but had plea-^
sure in unrighteousness," 2 Thess. ii. 10, 11, 12-
But the nature of regeneration will serve, in a pecu-
liar manner, to shew the danger of error. If men
form wrong notions of God, if they love, and wor-
ship, and resemble a false god, they cannot be re-
newed, tKey are not like, and therefore unfit for the
presence of the true. Be not deceived, he cannot
deny himself, and therefore " there is no fellowship
of righteousness with unrighteousness, no commu-
nion of light with darkness, no concord of Christ
with Behal," 2 Cor. vi.- 14, 15.

I must here, to prevent mistakes, observe, thai
this ought by no means to be extended to differences
of smaller moment, under which I rank all those
which regard only the externals of religion. I am
fully convinced, that many of very different parties
and denominations are building upon the one ** foun-
dation laid in Sion" for a sinner's hope, and that
their distance and alienation from one another in af-
fection is very much to be regretted. Many will
not meet together on earth for the worship of God,

ON REGENERATION. 245

who shall have one temple above, where ail the
faithful, '* from the east, and from the west, from
the north, and from the south, shall sit down with
Abraham, and Isaac, and Jacob, in the kingdom of
their" eternal ** Father." But after all, 1 must
needs also believe that it is possible to make ship-
wreck of the faith. This appears plainly from the
following, as well as many otl^cr passages of Scrip-
ture : *' But there were false prophets also among
the people, even as there shall be false teachers
among you, who privily shall bring in damnable he-
resies, even denying the Lord that bought them, and
bring upon themselves swift destruction," 2 Pet.ii. 1.
If any take up false notions of God, or expect sanc-
tification and eternal life in any other way than he
hath pointed out in his word, though they may now
build their hope on a fond imagination that he is
such an one as themselves, they shall at last meet
with a dreadful disappointment in this awful sen-
tence, ** Depart from me, I know ye not, ye workers
of iniquity."

§ 2. There mult he a discox^enj of the infinite gloiy
of God.

In tlic second place, As there must be a discovery
of the real nature, so also of the infinite glory of
(lod. He must not onh' be seen to be just such a'
Being as he really is, but there must be a sense of
the infinite worth, beauty, and perfection of his char-
acter. These two things, tliough intimately con-
nected, are yet so distinct from one another, as to
deserve to be separately considered. The first is no-
ccssarv, but it is not suO.iticnt aloiiCi or bv itself.

246 A PRACTICAL tri;atise

There can be no true religion, unless there be a dis-
covery of the real nature of God. But though there
be a knowledge of what God is, unless there be also
a discovery of the excellence and glory of this na-
ture, he can never be the object of esteem and love.
It is one thing to know, and another to approve ;
and, whilst this last is not the case, whatever we
may know or affirm, or be persuaded of with rela-
tion to the Supreme Being, we do not know him
to be God, nor can possibly glorify him as God.
This momentous truth we may surely comprehend,
by what is analogous to it in our experience between
created natures. Speculative knowledge and love
are by no means inseparable. Men may truly know
many things which they sincerely hate ; they may
hate them even because they know them : and when
this is the case, the more they know them they will
hate them with the greater virulence and rancour.
This not only may, but always must take place,
when natures are opposite one to another ; the one
sinful, for example, and the other holy. The more
they are known, the more is their mutual hatred
stirred up, and their perfect opposition to each other
becomes, if not more violent, at least more sensi-
ble.

We have little reason to doubt that the flillen an-
gels, those apostate spirits, have a great degree of
speculative knowledge. I would not indeed take
upon me to affirm, that they are free from error and
mistake of every kind, yet it seems highly probable
that they have a clear, though, at the same time, a
terrible apprehension of what God is ; for thc}^ have
not the same opportunities, or the same means of

ON REGENERATIONS 247

ileceiving themselves, that we have in the present
state. But do they love him, or see his excellence
and glory ? V^ery tar from it. They believe and
ti-emble; tliey know God and blaspheme. The
more they know of him, the more they hate him ;
that is to say, their inward, native, habitual hatred
is the more strongly excited, and the more sensibly
felt.

The case is much the same with some sinnerswhen
first awakened, and it continues to be the same so
long as the}' are kept in bondage and terror. They
have an awful view of the hoiiness of God's nature,
of the strictness of his law, and the gi;eatness of
his power. This is directly levelled against their
•own corrupt inclinations, and carries nothing with
it but a sentence of condemnation against them:
** Cursed is evei'y one that continueth not in all
things which are written in the book of the law to
do them," Gal. iii. 10. This brings forth their
enmity, which before perhaps lay hid. It is re-
markable, that some persons of loose and disorderly
lives will sometimes maintain, at stated seas*)ns, a
profession of piety. So long as they can keep tlieir
consciences still and quiet by general indistinct no-
tions of God, as very easy and gentle, no way inclin-
ed to punish, they think of him without aversion,
nay, will go through some outward forms with ap-
parent satisfaction and delight. Their notion of tli-
vine mercy is not a readiness to pardon the greatest
sinner on repentance, but a disposition to indulge the
sinner, and wink at his continuance in transgression.
No sooner are such persons brougfjt to a discovery
of the real character of a holy God, than their

248 A PRACTICAL TREATISE

thoughts of him are entirely changed. They have
gloomy views of his nature, and harsh thoughts of
his providence ; they fret at the strictness of his law,
and, as flir as they dare, complain of the tyranny of
his government. Their sentiments are the same
with those expressed by the men of Bethshemesh :
^' Who is able to stand before this holy Lord God,
and to whom shall he go up from us ?'* 1 Sam. vi.
20.

I cannot help observing, that here we are, if I
may speak so, at the very fountain-head of error.
What is it else that makes many frame to them-
selves new and flattering schemes of religion ? that
makes them imagine a God so extremely different
from that- holy Being he is represented in his own
word ? When men will not conform their practice
to the principles of pure and undefiled religion, they
scarce ever fail to endeavour to accommodate reli-
gion to their own practice. Are there not many
who cannot endure the representation of God as
holy and jealous, which is given us in Scripture ?
With what violence do they oppose themselves to it
by carnal reasonings, and give it the most odious,
and abominable names ! The reason is plain. Such
a view of God sets the opposition of their own hearts
to him in the strongest light. Two things opposite
in their nature cannot be approved at once, and
therefore the consequence Is, God or themselves must
be held in abhorrence. But we have reason to bless
God, that their resistance to the truth is only a new
evidence and illustration of it, shewing that ** the
carnal mind is enmity against God ; for it is not
subject to tiie law cf God, neither indeed can be,"

ON REGENERATION. 249

Rom. viii. 7, And as this enmity to God discovers
itself in opposition to his truth on earth, it will be-
come much more violent when further resistance is
impossible. When an un regenerate sinner enters
upon a world of spirits, where he has a much clearer
ijight, and greater sense of what God is, his inhe-
rent enmity works to perfection^ and he blas-
phemes like those devils with whom he must for-
ever dwell.

From all this it will evidently appear, that there
must be a discovery of the glory and beauty of the
divine nature, an entire approbation of every thing
in God, as perfectly right and absolutely faultless.
It is self-evident, that without this there cannot be
a supreme love to God, in which true religion pro-
perly consists ; no man can love that which doth
not appear to be lovely. But I further add, that
this is absolutely necessary to the very beginning of
the change, or the foundation on which it is built.
It isnecessary, in order to any genuine, salutary con-
victions of sin. What is it else but a discovery of
the spotless holiness, the perfect excellence, and in-
hnite amiableness of the divine nature, that humbles
a sinner under a sense of his breaches of the divine
law ? Without this there may be a sense of weak-
ness and subjection, but. never a sense of duty and
obligation. W^ithout this there may be a fear of
Wrath, but there cannot be a hatretl of bin.

This seems directly to lead to the next gjcat step
in a saving change, viz. a con\ictionof sin and mi-
sery. But before we proceed to point out the pro-
gress of conviciion, it will not be improper to take

Vol. I. Y

250 A PRACTICAL TREATISE

notice of a few truths which result from what liailx
been ah'eady said. This is the more necessary, tliat
erroneous or defective views of religion are com-
monly occasioned by some mistake in the founda-
tion.

Ij The necessity of regeneration itself appears
with peculiar force, from what hath been said on
this part of the subject. There must be a real in-
ward change of heart, before there can be any true
religion. If the moral excellence of the divine na-
ture must be discovered ; if God must be seen as
glorious in his holiness, the heart and temper must
be changed as well as the life. Nothing is more
plain from the holy Scriptures, than that *' the na-
tural'man receiveth not the things of the Spirit of
God 3*' and it is equally plain from experience and
the nature of tlie thing. AVhile men continue in
the love of sin, it is impossible that they should see
the beauty of hifinite holiuess. So long as they love
sin, thev must hate holiness, which is its opposite,
and not less contrary to it than light is to darkness.
Therefore, all restraint upon our outward conversa-
tion ; all zeal and diligence in expensive rites and ce-
remonies J all duties, of whatever kind, that arise
from fear or other external motives, are of no con-
sequence till the temper and inclination .of the heart
is entirely renewed.

2. From what hath been said we may plainly
perceive, that regeneration from first to last must be
jiscribed to the agency of the Holy Ghost. It must
be the effect of divine grace, and the work of sove-
reign power. Let not any creature be unwilling to
stand indebted for his new creation to the AuliJor

ON llEGENERATION. 251

of his- first being; ** for of lum, and througli I)im>
;iii(! to hirn, arc all things," lloni. xi. 3G. While
•nan is in his natural state, he is an enemy to God
in his mind by wicked works. The discoveries
that are made to him of the real nature of God in
liis works and in his word, while he continues in
lIiIs disposition, are not amiable but hateful. Nay,
lie is so far irom loving him as his father, that he
lears him as his enemy. This fear will discover
itself one of these two ways. Sometimes it will
make the sinner fly from God, cast instruction be-
))ind his back, and increase unto more ungodliness,
till natural conscience is seared and insensible. How
many there are of this kind, whom one crime only
precipitates into another, experience is a melancholy
proof. It is worth while, at the same time, to ob-
i?erve what intimations are given us in Scripture,
that this i*,tlio first and natural effect of sin upon
all, to drive them at a further distance from God.
Two instances of this have been given above. Our
first parents no sooner sinned, than they fled and bid
themselves when they heard God's voice in the gar-
den, as impatient of his approach. A similar re-
flection we see in the apostle Peter, on being witness
to an extraordinary effect of his Saviour's divine
})()wer: " And when Simeon Peter saw it, he fell
down at Jesus' knees, saying, Depart from me, for
1 am a sinful man, O Lord," Luke v. 8. See ano-
ther instance of the same kind : ** And the whole
multitude of the country of the Gadarenes round
about i)ebenght him to depart from them, for they
were taken with great fear," Luke yiii. 37.

Another common effect of this natural fear, in
Y 2

252 A PRACTICAL TREATISE

some respects contrary to the former, is to dispose
men to perform some constrained and hypocritical
services, in order to avoid punishment. This is de-
scribed in the temper and conduct of the children of
Israel, as represented by the Psalmist: *' When he
slew them, then they sought him; they returned
and enquired early after God. And they remem-
bered that God vi-as their rock, and the high God
their Redeemer. Nevertheless they did flatter him
with their mouth, they lied unto him with their
tongues ; for their heart was not right with him,
neither were they stedfast in his covenant," Psal.
Ixxviii. 34, 35, 36, 37. Hence it appears, that to
a discovery of the glory and excellence that is in
God, it is necessary that we be in some measure
changed into the same image. To say that this is
the effect of our own attempts and endeavours in
the way of duty, without the constraining power of
divine grace, is, when thoroughly examined, a ma-
nifest contradiction. If persons endeavour to force
or oblige themselves to love any one, it is a sure
jign that he is very unlovely in their eyes. Love
cannot be forced, or rather, to speak more properly,
forced love is not love at all. In a word, it is our
indispensible duty to attend to every dictate of con-
science, and to follow it so far as it goes; but I
cannot help thinking, that for a sinner truly and sin-
cerely to desire a change of nature, would be an evi-
dence of a change begun. Therefore, till a sinner
get a supernatural ilhmiination, he can never see the
Hory and beauty of the divine character. Before
this, he may seek to propitiate God's favour ; he
may wish to avoid his wrath j he mny desire a change

ON REGENERATION. 253

m God for his own safety, but lie cai\not be satis-
fied 'A ith him as he really is. It must be the same
almighty power which brought the world out of
notiiing into being, that must bring back the sinner
from his rebellion and apostac}', according to that
promise, evidently applicable to the Saviour, " Thy
people shall be willing in the day of thy power, in
the beauties of holiness," Psal. ex. 8. Neither is
the same thing less clearly asserted in the New Tes-
tament; "For it is God which worketli in you,
both to will and to do of his good pleasure," Phil,
ii. 13,

3. Hence wc may sec wherein lies the funda-
mental essential dilFerence between common or im-
perfect convictions, and the effectual sanctifying and
saving influences of the Holy Ghost. The first arise
from a view of the natural perfections of God, from
a belief of his power and severity, without any dis-
covery of his righteousness and glory. Therefore,
however great a length they may proceed, however
different or opposite their effects may be, they never
produce any real change in the heart. It is of great
consequence to attend to this important distinction ;
for though imperfect convictions sometimes are en-
tirely effaced, and are followed by no lasting effect
at all, yet it is often otherwise. They frequently
f)roduce a counterfeit religion, which not only con-
tinues for a time, but is carried down by some to
the grave as a lie in their right hand. So subtle
are tlxi deceits of Satan, that there are many
hollow forms of religion, not only upon a legaf,
but an evangelical bottom. I shall give the rea-

2f54 A PRACTICAL TREATISE

der a sketch of the principles and outlines of
both.

There are some legal hypocrites. Awakeoed to
a &ense of their danger, merely from the irresistlBle
power of God, they fall to the exercise of repent-
ance, and hope that by so doing they may live.
Hence the whole system of bodily penance and mor-
tification. Hence also so strong an attachment, in
some worldly persons, to the external forms of re-
ligion, and veneration for the places of divine wor-
ship. Being now somewhat more regular and decent
in their ordinary carriage than before, they enter-
tain a fond hope that all shall be well. In the mean
time, they are so far from being restored to the
image of God, or being governed by his love, that
all this is a burden to them ; and indeed it is because
it is a burden, that they are so prone to think it
meritorious. Conscience checks them, and they
dare not run to the same excess with others, or even
repeat what they themselves did formerly ; and by
this comparison, cannot help thinking they are in a
hopeful way. But did such persons reflect a little
on the nature of God, they would see their error.
They would learn, that they are so far from being
renewed in the spirit of their minds, that whatever
lengths they go, they are dragged or driven against
their will j and whenever they can find a plausible
excuse, they are ready to withdraw their neck from
tlie yoke. A just view of the glory of God, and
the obligation upon every rational creature to love
and imitate him, would effectually cure them of all
self- righteousness and self-dependence ; would lead
ihcm to himself and the grace treasured up in his

ON KEGENERATION. 25o

Son, to '< work in them the wliole good pleasure of
his goodness, and the work of faith with power."

On tlie other hand, there are evangelical hypo-
crites. These begin upon the same principles, arid
their views have the same radical defect with the
former. They are awakened to a sense of danger,
and sometimes made to tremble througli fear of di-
vine judgments, but without any discovery of the
glory and amiablencss of the divine nature. If such
persons happen to live in a family or congregation
where they hear much of the doctrine of redemption,
it may have its place in their scheme. They may
be so convinced of their own manifold transgressions,
as to be satisfied to throw their guilt upon the surety,
and rely on the sufferings and death of Christ for
deliverance from the wrath of an offended God.
Nay, I have not the least doubt that some may, by
a confident presumption, imitate the iaith of God's
elect, and believe that Christ died for themselves in
particular. So long as this persuasion can main-
tain its ground, it may, and must give them great
joy and satisfaction. Who would not find consola-
tion in thinking themselves in safety from divine
wrath ? Yet all this while they never see the evil
of sin in itself, as an opposition to the nature, and a
breach of the law of God. They are never brought
to love an infinitely holy God in sincerity of heart.
They may love him, because they suppose them-
selves the peculiar objects of his love, with some
obscure, confused, sensual idea of the delights of
heaven j but they know not, or consider not the
nature of that salvation he hath provided- for his
chosen.

256 A PRACTICAL TREATISE

All such love, it is plain, ariseth from a false con-
fidence in their own state, and not from a true know-
leds^e of God. Their notions of God's love to them
contain more of a partial indulgence to them as they
are, than of his infinite compass-ion in forgiving what
they have been. The effects of such religion are
just what might be expected from its nature, violent
and passionate for a season, and commonly ostenta-
tious, but temporary and changeable. Self-love
lies at the root, and therefore, while they are pleas-
ed and gratified, they will continue their profession
of attachment ; but wlien self-denial or bearing
the cross is required, they reject the terms, they
lose their transporting views, and return to their
sins.

There are many examples of this, not only in
Scripture, but in the history of the church in every
age. Many of those disciples wlio seemed gladly to
embrace the doctrine, and highly to honour the per-
son of Christ, when they heard some of tlie most
mortifying precepts, *' went back and walked no
more with him," John vi. 60. The character is
little different which we find described under the
image of the stony ground liearers, who " having
not root in themselves, when persecution or tribula-
tion arose because of the word, by and by were of-
fended." I hope this, with the explication above
^iven of its cause, may be of use to account for
some appearances in a time of the revival of religion.
Persons who seem to have the same exercises with
real converts, yet afterwards fall away, and ** retutn
with the dog to his vomit again, and with the sow
that was washed to her wallowing in the mire*"

ON REGENERATION. 257

This gives occasion to adversaries to speak reproach-
fully, and is greatly distressing to those who truly
fear God. But would men carefully attend to what
the holy Scriptures teach us to expect, their surprise
in all such cases would cease. ** For it must needs
be that offences must come," Matt, xviii. 7. And
though there are many counterfeits, there will still
be sufficient means to distinguish the gold from the
dross'.

§ 3. There must le a conviction of sin and danger.
The next great step in a saving cliftnge, is a deep
humiliation of mind, and conviction of sin and dan-
ger. The absolute necessity of this is very evident,
and indeed generally confessed. It is equally evi-
dent, whether we consider the nature of the change
itself, the means of its production, or the motives
to all future duty. If an entire change is necesFary>
there must be an entire and thorough dissatisfaction
with, and disapprobation of our past chnracter and
state. Whoever is pleased with his present charac-
ter, will neither desire, endeavour, nor even accept
^di a chaufxe. If we consider the means of our reco-
very, by Jesus Christ suffering in the room of sin-
ners, the same thing will appear with increasing evi-
dence. Those who are not humbled under a sense
of guilt and corruption, will treat with great con-
tempt a purchased pardon and a crucified Saviour.
This our Lord himself often tells us in the plainest
terms : ** They that are whole need not a physician,
but they that are sick. I came not to call the righ-
teous, but sinners to repentance," Luke v. 31, 32.
To these indeed his invitation and call is particu-

258 A PUACTICAL TREATISE

larly addressed : " Come unto me, all ye tliat luboiir
and are heavy laden, and I will give you rest,'*
Matt. xi. 29.

To the same purpose we shall find many other
passages, both af the prophetic and apostolic writ-
ing>~. The glad tidings of salvation are always di-
rected to the humble, miserable, broken hearted,
thirsty,, perishing soul. Thus i« the prophet Isaiah,
*' PIo, every one that thirsteth, come ye to the wai-
ters ; and he that hatli no money, come ye, buy and
eat; yea, eome buy wine and milk, without money
and without price," Isa. Iv. 1. When Christ en-
tered on his personal ministry, he opened his coitL'-
mission in the following terms.: ** The Spirit of the
Lord is upon me, because he hath anointed me to
preach the gospel to the poor ; he hath sent me to
heal the broken hearted, to preach deliverance to the
captives, and recovering of sight to the blind ; to
set at liberty them that are bruised, to preach the
acceptable year of the Lord," Luke iv. 18. I sliali
only mention one other passage : " And I will give
to him that is athirst of the fountain of the water of
life freely," Rev. xxi. 6.

From these passages, and many others in the sauie
strain, it is evident beyond contradiction, that there
must be a deep humiliation of mind, and sense of
guilt and wretchedness, before a sitmer can be
brouG^ht unto God. This indeed hath ordinarily
been considered as the first step towards conversion.
In order to treut of it in the most clear,, and at the
same time the m.ost useful manner, I shall divide it
into two branches ; and, first, consider what is the
true and genuine source of conviction or sorrow for

OK nEGENEllATION. S.'O

sin ; and secondly, to what degree it must be in or-
der to a saving change.

First, then, lot us consider what is the true and
genuine sourceof conviction andsorrow Ibr^n. And
here we may observe hi general, that, properly
speaking, tlierc can be but two sources of sorrow or
humiliatimi of mind at all. viz. fear of suffering, and
sense of the evil and desert of sin. Both these are
found in true penitents ; and it is tlieir union and
mutual influence that distinguishes repentance unto
life from every counterfeit. Many have trembled
through fear of punishment from God, and been dis-
mayed at the tokens of his presence, who, notwith-
standinor lived and died stranorers to true reli<rion or
any saving change. We see that even Judas the
traitor to his Lord repented, confessed his sin, nay,
did what he could to repair the wrong, throwing
back the pince of innocent blood ; ami yet iianged
himself in despair. The ScrT)-)ture only further says
lie went into his own place j but there have been
few, :f any interpreters of Scripture, who entertain-
ed any doubt that it was the ])lace of torment. Wii
every day see that occasional danger, or the appre-
hension of immediate death, throws some into fits
of terror, extorts from them confessions of guilt, or
promises of amendment ; and yet in a little time
they return to their former practices, and sin with
the same security, and perhaps with greater avidity
than before.

What is the essential defect of such seeming peni-
tents ? It is that they have no just sense of the evil
of sin in itself; they have no inward cordial ap])ro
bation of the holiness of Q(kV< nature and law. or

y

260 A PRACTICAL TREATISE

of the justice of that sentence of condemnation which
stands written against every transgressor. Here, O
Christian, is the cardinal point on which true repen-
tance turns, and the reader may plainly perceive
the reason and necessity of what was formerly ob-
served, that there must be a discovery of the infinite
glory and amiableness of the divine nature. With-
out this there may be a slavish terror, but no true
humiliation. It is only when a sinner sees the un-
speakable majesty, the transcendent glor}', and in-
finite amiableness of the divine nature, that he is
truly, effectually, and unfeignedly humbled.

O that I could deliver this with proper force !
that I could write and speak under an experimental
sense of its truth ! The sinner then perceives how
infinitely worthy his Maker is of the highest esteem,
the most ardent love, and the most unremitted obe-
dience. He then sees that every intelligent creature,
from the most shining seraph in the heavenly host
to the meanest and most despised mortal worm, is
under an infinite, eternal, unchangeable obligation
tolove God with all his heart, and strength, and mind.
On this account he is convinced, that alienated affec-
tion and misplaced allegiance is infinitely sinful. He
sees this obligation to be founded, not merely nor
chiefly on the greatness of divine power, but on the
intrinsic inherent excellence of the divine nature.
Therefore he is persuaded, that there is not only
danger in rebelling against or dishonouring God, but
a great and manifest wrong and injustice in refusing
to honour him. This strikes him with a sense of
his own guilt, and the guilt of all those who live
<* without God in the world."

ON KEOENKRATION* S6I

At once to confirm and illustrate this truth, I
must make two observations, which will be found
universally to hold, on the cliaracter and conduct of
true penitents. 1. That they obtain anew sense of
the excellence and obligation of the duties of divine
worship, both public and private. Before, they
were apt to consider the duties of worship as little
more than the means of religion ; that the fear of
an invisible Judge] might be a bond upon the con-
science, and keep men from fraud and dislionesty, or
from riot and sensuality. They were cold and for-
mal therefore in their own attendance, and never
heard any speak of joy or sensible communion with
God in his sanctuary, but they were ready to express
their detestation of it as liypocrisy, or their con-
tempt of it as enthusiasm and folly.

But now the language of adoration is in some
measure understood, which had been wholly insipid
and without meaning before. They join with the
Psalmist in saying, *' Honour and majesty are before
])im, strength and beauty are in his sanctuaiy. Give
unto the Lord, O ye kindreds of the people, give
unto the Lord glory and strength. Give unto the
Lord the glory due unto his name ; bring an offer-
ing, come into his courts. O worship the Lord in
the beauty of holiness ; fear before liim all tlie
earth," Psal. xcvi. 6, 7, 8, 9. See also these elevat-
ed strainsofprai.se, which, v.hether they are meant
as the exercise of the church militant on earth, or
the church tiiiuDphant in heaven, are equally proper
here: ** And the ibur beasts had each of them si;c
wing^ about liini, and they were full of eves within :

v.ii . r. z ' '

262 A PRACTICAL TREATISE

and they rest not day and niglit, saying, Holy, holy,
holy, Lord God Almighty, which was, and is, and
is to come. And w^hen those beasts give glory, and
honour, and thanks to him that sat on the throne,
who hveth for ever and ever ; the four and twenty
elders fall down before him that sat on the throne,
and worship him that liveth for ever and ever, and
cast their crowns before the throne, saying, Thou
art worthy, O Lord, to receive glory, and honour,
and power; for thou hast created all things, and for
thy pleasure they are and wei'e created," Rev. iv. 8,
9, 10, 11. And to the same purpose : " And I be-
held, and I heard the voice of many angels round
about the throne, and the beasts, and the elders t and
the number of them was ten thousand times ten
thousand, and thousands of thousands, saying with a
loud voice, Worthy is the Lamb that was slain, to
receive power, and riches, and wisdom, and strength,
and honour, and glory, and blessing. And every
creature which is in heaven, and on the earth, and
under the earth, and such as are in the sea, and all
that are in them, heard I, saying, Blessing, and ho-
nour, and glory, and power be unto him that sitteth
upon the throne, and unto the Lamb for ever and
ever," Rev. v. 11, 12, 13. Nay, a true penitent
begins to see the beauty even of the divine sove-
reignty, that all things belong to God, and there-
fore it is most fit that all things should be subject to
him, according to that strong and beautiful passage:
** And the four and twenty elders which sat before
God on their seats, fell upon their faces, and wor-
shipped God, saying. We give thee thanks, O Lord
God Almighty, which art, and wast, and art to

O^ REGENKRATION. 26S

tome, because tlioii hast taken to thee thy great
power, and hast reigned," Rev. xi. 16, 17.

The other observation I am to make is, tliat a
true penitent alway acquires the deepest abhorrence
o{ that atrocious, though prevailing sin, of profaning
the name of God in common discourse. There are
many persons, not otherwise the most abandoned,
who have no just sense of the heinousness of this
sin ; and as it is not directly levelled against the
temporal interest of our neighbours, it is far from
being generally so scandalous and dishonourable as
it ought to be. Such religion or virtue as is founded
on vv'orldly principles and views, may easily consist
with its continuance j but he who is convinced of
the evil of all sin, as rebellion against, and disobe-
dience to God, will see the horrible guilt and im-
piety that attends this abominable practice. That
religion which is the work of God's lioly Spirit,
and consists in tlie recovery of his lost image, will
never be able to bear so direct a violation of his sa-
cied authority, so unprovoked an insult upon his
honour and glory.

A fear of punishment then we liave seen, without
a sense of the evil of sin in itself, is not sufficient.
Let me now add, that this discovery of the evil of
sin in itself, must increase our lear of punishment by
shewing it to be just. A fear of punishment while
alone, always tempts the sinner to search about on
all hands for arguments against that suffering, the
justice of which he cannot perceive. Hence infide-
lity of heart, and secret suggestions that surely it can-
not Ix) that God will punish as he hatli said. Hence
blasphenjous impatience. Hence rising thoughts
Z 2

264" A PRACTICAL TREATISE

and rebellion against God, even while under his rod;
such as are described by the prophet Hosea : " And
they have not cried unto me with their heart, when
they howled upon their beds," Hos. vii. 14. Nay,
hence sometimes the bitterest professed infidels a-
niong those who liave been brought up in the know-
ledge of the truths of the gospel, while they have
never seen their beauty, or felt their power.

But so soon as there is a discovery of the glory of
God, and the nnivei'sal and perfect obedience due
from ail to him, this throws a new lin^ht on the to-
kens of a divine displeasure against sin, in the works
of creation aud providence. This carries horue,
with irresistible force, all the threatenings of the
wrath of God against sinners in his word. Their
justice is therj det^ply and inwardly Mi, and the sin-
ner begins to wonder at the patience of a long-suf-
ferinjr God, that has not lone: ere now made him a
m 01 nun en t of vengeance.

The same view it is that not only begins, but car-
ries on and completes genuine convictions of sin, that
silences all objections, and refutes the reasonings of
the carnal miiul. Every sincere convert will have^
in a greater or lesser degree, the evidence in himself,
that Ins change is of sovereign gmce. He will pro-
bably be able to recollect in how many instances his
mind set itself to oppose, and was at pains, as it
were, to collect and muster up every objection against
the obhgation and sanction of the law of God. The
objections are raised, first against the necessity or be-
nefit of obedience, and tlien against suffering for
obedience, till ail are borne down by the same al-
mighty power which spake and it was done, and

ON REGENEKATION. 26^

^^hich can <« lead captivity captive." I cannot pro-
j)ose to enumerate all the objections, or rather all
the forms in vvhich objections may arise in the sin-
ner's mind, when struggling against conviction; but
I shall mention a few of them, and shew what it is
that nnisi put them to silence.

1. Perhaps the sinner will say, Alas ! why should
the law be so extremely rigorous, as to insist upon
absolute and sinless obedience? Hard hideed, that it
will not admit of any transgression, any omission,
the least slip, or fliiling, or frailty, but pronounceth
so severe a sentence : ** Cursed is every one that
continueth not in all things which are written in the
book of the law to do them," Gal. iii. 10. But
consider, I pray you, what is the law, and who is
the autlior of the law. The sum of all the com-
mandments of the law is, " To love the Lord your
God with all your heart, with all your soul, with
all your mind, and with all j^our strength." Is this
unreasonable ? or is it too much ? Is he not infinitely
amiable, and absolutely perfect? Is he not the just
and legitimate object of supreme love ? Is not every
defect of love to God essentially sinful ? and can it
be otherwise considered ? He is a God of truth, who
will not, and who cannot lie. He must therefore
assert his own majesty and right, and say, as in the
prophet, ** Is there a God besides me ? yea, there
is no God ; I know not any," Isaiah xliv. S. A
discovery of the glory of God at once silences
this objection, and shews that he asks but his
due ; and as he is the unchangeable God, any
abatement in the demands of the law not only
Z 3

266 A PRACI^rCAL TREATISE

would be unreasonable, but is in truth impossi-
ble.

2. Again the sinner will perhaps say, " Bat why
should the sentence be so severe ? The law may be
right in itself, but it is hard, or even impossible for
ine. I have no strength ; I cannot love the Lord
with all my heart. I am altogether insufficient for
that which is good." O that you would bu^ consi-
der what sort of inability you are under to keep the
commandments of God ! Is it naturai, or is it mo-
ral ?- Is it really want of ability, or is it only want
of will ? Is it any thing more than the depravity
and corruption of your hearts, which is itself crimi-
nal, and the source of all actual transgressions ? Flave
you not natural faculties and understanding, will and
affections, a wonderful frame of body, and a variety
of members ? What is it that hinders them all from
being coijsecrated to God ? Are they not as proper
in every respect for his service, as for any baser
purpose ? When you ai*e commanded to love God
with all your heart, this surely is not demanding
more than you can pay ; for if you give it not to
him, you will give it to something else that is far
from being so deserving of it.

Tlie law then is not impossible, in a strict and
proper sense, even to you. Let me next ask you,
Is it unreasonable ? Does he ask any more than all
your hearts? and are they not his own? Has he not
made them for himself? If not, let any rival rise up
and plead his title to a share. Does he ask any
. more than that you should love him supremely ?
and is he not every way worthy of your love ? If
he comifiauded you to love what was not amiable;^.

ON KEGENKRATION. 267

there would be reason lor compliiint. By tracing
the imUter thus to its source, we see tlie i'i['1ueous-
ness and equity of the divine procedure, and tlvat
llic law of God is eternal and immutable, as iii.-,
own Mature. Wherefore, ^* let God be true, and
every man a liar." All the attempts to impeach
his conduct as severe, only tend to shew the obli-
quity and perverseness of the depraved creature, and
JUDt to diminish the excellence of the all-«ilorious

o

Creatoiv

While men continue slaves to sin, it is absurd to
suppose they should acquiesce in their Maker's au-
thority ; but so soon as any person discovers the in-
finite amiableness of God, and his obligation to love
and serve him, his mouth will be immediately stop-
ped, himself and every other sinner brought in inex-
cuseably guilty. He will see that there is nothing
to hinder his compliance with every part of his duty,
but that inward aversion to God which is the very
essence of sin. It is of no consequence what youv
natural powers are, whether those of an angel or a
man, a philosopher or a clown, if soul and body,
and such powers as you have, are but wholly devo-
ted to God. Do you say this is im}x>ssible ^ where
then lies the impossibility of it, but in your deprav-
ed inclinations ?

But we have not yet done with the objections ;
the most formidable of all is behind. Perhaps the
sinner will say. How unfortunate soever this inclina-
tion may be, I brought it into the world with me.
I derived it from my parents j it is my very nature ;
I am not able to resist it. This brings in view a
subejct far more extensive than to admit of being

268 A PRACTICAL TREATISE

fulJy handled here. We may also easily allow, that
there is sometliing in it beyond the reach of our li-
mited capacity ; but whatever be the nature and ef-
fects, or manner of communicating original sin ;
whatever be the use made of it in accounting for
events as a general case; if any voluntary agent hath
nothing to offer in opposition to the strongest obli-
gation, but that he finds himself utterly unwilling to
obey, it seems to be an excuse of a very extraordi-
nary kind. We are sure that no such excuse would
be accepted by an earthly lawgiver ; nor have we
the least reason to think any more regard will be
paid to it by him *' who judgeth righteously.''*

In this, as in most other things, there is a wide
difference between the sentiments of a hardened ancJ
a convinced sinner. The first, who hath no just view
of the guilt of his actual transgressions, is^ always
proneto extenuate them, by introducing original sm
as an excuse for his conduct ; but a sinner, truly
coiivinced of the evil of his felt and experienced en-
mity against God, makes use of his early and ori-
ginal depravity for his further humihation. Thus
the Psalmist David, when under the exercise of pe-
nitence for the complicated crimes of adultery and
murder, expresses himself as follow^s: *' Behold I
was shapen in iniquity, and in sin did my mother
conceive me," Psal. li. 5. In whatever way it was
first introduced, it is certain that all aversion and op-
position to God must be evil in itself, and the source
of misery to him in whom it dwells ; for all that
" are afar off from him" shall certainly perish ; and
all that continue unlike to him must depart from
liim. Without perplexing ourselves with debates

ON RIilGENERATIONr 269

about the propriety or meaning of the imputation of
Adam's first sin, this we may be sensible of, that the-
guilt of all inherent corruption must be personal, be-
cause it is voluntary and consented to, Ot both
these things, a discovery of the glory of God will
powerfully convince tlie sinner. Wlien he seeth the
infinite beauty of holiness, and the amiableness of
the divine nature, he cannot forbear crying out of
himself, " Woe is me, for I am undone, because I
am a man of unclean lips, and I dwell in the midst
of a people of unclean lips ; for mine eyes have seen
the King, the Lord of hosts," Isa. vi. 5. As the
impurity of his heart, so the irregularities of his
lile will stare him in the face ; they never appear so
hateful, as when brought into comparison with the
divine holiness ; and if he ** essay to justify himself,
his own mouth will condemn him" as guilty from
choice.

Once more, the same view will effectually confute
and shew the vanity of those pretensions which are
derived from our own imperfect and defective obe-
dience. When conviction first lays held of a sinner,
however vain the attempt, he hns still a strong incli-
nation that righteousness "should come by the law."
This is not wonderl\il j for in no other way can he
himself have any title to glory, and a thorough re-
nunciation of nil self-interest, is too great a sacrifice
to be made at once. Hence he is ready to look
with some measure of satisfaction on those who have
been greater sinners than himself, and secretly to
luuiid his expectation of pardon for those sins he
liath connnitted, on the superior heinousness of those
from vvhlcli he hath abstained. Hence also he is

270 A PRACTICAL TREATISE

ready to liope he may make sufBcient atonement for
his past sins by future amendment ; but a discovery
of the holiness of God, and the obligation to love
him *« with all the heart, and soul, and strength, and
mind," soon destroys this fond imagination. It
shews him that he can at no time do more than his
duty 5 that he never can have any abounding or so-
liciting merit -, nay, that a whole eternity, so to
speak, of perfect obedience, would do just nothing
at all towards expiating the guilt of the least sin.
But besides all this, the same thing shews him, that
his best duties are stained with such sins and imper-
fections, that he is still but adding to the charge,
instead of taking from the old score j for *' we are
all as an unclean thing, and all our righteousnesses
are but as filthy rags j and we all do fade as a leaf,
and cur iniquities, like the wind, have carried us
away," Isa. Ixiv. 6, Thus, onef after another, he
is stript of every plea, however eagerly he may
cleave to them, and support or bolster up one by
the addition of another. He sees not only his dan-
ger but his guilt ; not only the fearfulness of his
state, but the holiness and righteousness of his Judge.
He lies down prostrate at the footstool of the Al-
mighty, and makes uniraerited mercy and sovereign
grace the only foundation of his hope.

§ 4. Of th^ degree of sorroi^ for sin in true penitcfits.

Having thiis considered the proper source of ge-
nuine conviction and sorrow for sin, it was proposed
next to inquire, to what degree it must be in order
to a savino' chaniro. The truth is, were not this a
question often proposed, and the resolution of it de-

ON REGENERATION. 271

yired I)y serious persons, the weakest of wliom de-
serve all altehtion and rei>ar^ from cvei*v minister of
Christ, I should have left it altogether untouehed.
The reason of this observation is, that I am persua-
ded, and take the present oj)porturjity of affirming
it, that the chief distinction between convictions ge-
nuine or salutary, and such as are only transitory and
fruitless, does not lie in their strength and violence,
so much as their principle and source, which has
been formerly explained.

There is often as great, or perhaps it may be
safely said, there is often a greater degree of terror
in persons brought under occasional convictions,
which are afterwards fruitless, than in others in
whom they are the introduction to a saving change.
It is probable that the horror of mind which pos-
sessed Cain after his brother's murder was of the
most terrible kind. It is probable that the humilia-
tion of Ahab, after he had caused Neboth to be de-
stroyed by false evidence, and was threatened witl^
a dreadful visitation, was exceeding groat. It is
j:)robablc that the mere passion of Icar in either of
these criminals was equal, if not su])orior to the fear
of any true penitent recorded in Scripture. It is
the principle that distinguishes their nature. It is
the differing principle that produces opposite effects.
The one is alarmed, and trembles through fear of
wrath from an irresistible and incensed God ; the
other is truly sensible of sin in all its malignity, and
fears the sanction of a righteous, but violated law.
The one feels himself a miserable creature j the o-
thcr confesses himself a guilty sinner, 'i'lie one is
terrified, and the other is humbled.

272 A PRACTICAL TF.EATISE

It is some doubt vvitli me, whether in fruitless
convictions there is any sense at all of sin, as such ;
1 mean, as truly meriting punishment from a just
and holy God. Such persons ordinarily are displea-
sed at the holiness of God*s nature, and murmur at
the strictness of his law ; and therefore, however
much they may dread suffering here or hereafter,
they cannot be said to be convinced of sin. We
have seen some who, when afflictions brought their
sins to remembrance, were but driven on by despair
to higher degrees of guilt, and the more they
seemed to fear the approaching judgment of God,
only increased in the impatience of blaspheming
rage.

However, as there is a great measure of deceit in
the human heart, some may be ready to flatter
themselves, on the one hand, that they have seen
the evil of sin in itself; and some, on the other,' to
fear that they have not seen it as they ought, be-
cause their sorrow lias not risen to the requisite de-
gree. Many have expressed uneasiness that they
never mourned for sin in a manner corresponding to
the strong Scripture declarations of its odious and
hateful nature, or to the following description of
gospel penitents : " And I will pour upon the house
of David, and upon the inhabitants of Jerusalem,
the spirit of grace and supphcation, and they shall
look upon me whom they have pierced, and they
shall mourn for him as one mourneth for his only
son, and shall be in bitterness for him as one that is
in bitterness for his first born," Zech. xii. 10. For
this reason I shall make an observation or two on
the degree of sorrow for sin in true penitents, which

ON IlEGENERATION. 273

may enable us to judge in every question of the same
nature.

1. One thing in general must be carefully remem-
bered, that we ought not to lay down one ryle for
all persons. We are not to measure the sorrow of
any true penitent, and make a standard from it for
the effects or expressions of sorrow in any other.
The strength of all the passions, and their readiness
to express themselves, is greater naturally in some
than in others. There is nothing of which men
may be more sensible from daily experience. Love
and hatred, joy and grief, desire and aversion, shew
themselves by much more violent emotions in some
than in others. It would be wrong, therefore, to
reduce all to one rule, and none ought to look upon
it as a just cause of disquiet, that they have not had
the same degree or depth of distress and anguish
which others have had of whom they have read or
heard. Another circumstance may also be the occa-
sion of diversity. In some, convictions may have
been more early and gradual, and therefore less vio-
lent and sensible. It is not to be supposed that Sa-
muel, whose very conception was the answer of
prayer, who was called froin his mother's womb,
and served in the temple from his being a child
should have expei'ienced the same depth of humilia-
tion with such as Manasseh, for example, who had
been guilty of many atrocious crimes, and continued
long in a hardened and insensible state. There-
fore,

2. Suffer me tolibserve, that the great and prin-
cipal evidence of a proper degree of conviction and

XoL. I. A a

274 A PR ACTUAL TREATISE

sorrow for sin, is its permanency «nd practical infla-
ence. Genuine conviction is not a flash of fervour,
liowever strong, but a deep, abiding, and governincr
principle, which will shew its strength by its habitual
power over its opposite. Every true penitent vvil]
join in these words of Elihu : ** Purely it is meet
to be said unto vGod, I have borne chastisement, I
will not offend any more ; that which I see not,
teach thou me; if I have done iniquity, I will do
Jio more," Job xxxiv. 3], 32. Nothing else will
be a sufficient evidence of penitence where this is
wanting ; and where this is the case, nothing can be
wanting that is really necessary. This may, per-
haps, as I observed on another part of this discourse,
be thought too general, but I am persuaded it is the
only safe ground to build upon, according to the
Scriptures. Every other claim of relation will be
r^ected at last by jOur Saviour and Judge, as he hath
plainly told us : ** Not every one that saith unto
me, Lord, Lord, shall enter into the kingdom of hea^
ven ; but he that doth the will of my Father which
is in heaven. Many will say to me in that day,
Lord, Lord, have we not prophesied in thy name?
and in thy name cast out devils ? and in thy name
done many wonderful works ? And then will I pro-
fess unto them, I never knew you, depart from me,
ye that work iniquity," Matt. vii. 21, 22, 23.

Would any know, therefore, whether their sorrow
for sin hath been to the requisite degree, let me in-
treat them to suffer conscience to answer honestly to
the following interrogatories. Urns your conviction
of sin been such as to make you abhor and hate it
in every form ? Hath it been such as to make you

ON REGENERATION. 'J7^

resolve upon a thorough and perpetual separation
from your once beloved pleasures ? Does it make
you ready to examine the lawfulness of every pur-
suit, and to abstain even from every doubtful or
suspected practice ? Is there no known sin that you
are desirous to excuse or palliate, studious to conceal,
or willing to spare ? Remember this necessary cau-
tion of our Saviour: ** And if thy right eyeoi^end
thee, pluck it out, and cast it from thee ; for it is
profitable for thee that one of thy members should
perish, and not that thy whole body should be cact
into hell. And if thy right hand offend thee, cut
it off, and cast it from thee; for it is profitable
ior thee that one of thy members should perish,
and not that thy whole body should be cast into
hell,"" Matt. V. 29, 30. Is there no sin, however
long practised, or however greatly delighted in j
is tliere no sin, however gainful or honourable, but
you desire liberty from its enslaving power, as well
as deliverance from its condemninij ^uilt ? Is therp
no part of the law of God, of the duty and charac-
ter of a Christijui, however ungrateful to a covetous:
heart, however despised by a scorning world, but
you acknowledge its obligation ? Would you, indeed,
rather be holy than great ? Do you rather choose
persecution with the people of God, than to enjoy
the pleasures of sin for a season ? See what terms
Christ makes with his disciples: *' If any man will
come after me, let him deny himself, and take u[)
his cross, and follow me : for whosoever will save
liis life shall lose it, and whosoever will lose his life
for my sake, shall find it," Matt. x^i. 24<. Upon
the whole, instead of finding fault with the duty or
A a 2

276 A PRACTICAL TREATISE

]ot of God's cliildreii, can you truly say, * O that
there were such an heart in me that I could keep
his statutes ! The law of the Lord is perfectly holy*
The paths of the Lord toward me have been infi-
nitely gracious. My heart only is exceeding sinful.
O Lord, write thy law in my heart, and put it in
my inward parts ; give me a new heart and a new
spirit, and cause me to walk in thy statutes, and keep
thy judgments, and do them.'

3. It is an excellent evidence of conviction's being
right, both in principle and in degree, when the pe-
nitent hath a greater fear of sin than of suffering.
As the great source of genuine conviction of sin is a
sense of its evil in itself, rather than an apprehension
of its consequences even in the life to come, there is
no way in which this will discover itself more di-
stinctly, than in the views we have of sin and suf-
fering in the present state. Whether do you grieve
most heartily for sin or for worldly losses ? Which
of them do you avoid with the greatest solicitude and
care ? Will not this shew what it is that lies near-
t gt your hearts, and hath the dominion there ? Will
not this shew it in a manner that must be convincing
even to yourselves, and leave no room to reply ?
Alas, how heavy a sentence does this carry against
many professing Christians ! How great their anxi-
ety about the things of time, how little about the
concerns of eternity ! How carefully will they ob-
serve the increase or decrease of their trade and opu-
lence ! But how little attention will they pay to the
growth or decay of religion in their hearts I They
will dread tl^ arts, and fly from the society of a
fradulent dealer, but will suspect no danger while

ON REGENERATION. S"??

their ears are drinking in the poison of licentious or
impure conversation. The loss of a child, or the
lossof their substance, oppresses them with sorrow,
whileeven the commission of gross sin, if concealed
from the world, produces a reflection scarcely felt,
and speedily forgotten.

I have said indeed above, that all persons are not
equally susceptible of violent emotions of any kind!
But what shall be said of the same persons, who have
the strongest passions on every other subject, and no-
thing but coldness and indifference in matters of re-
ligion ? What shall be said of tlie same persons who
are easily and deeply affected with all temporal suf-
ferings, and yet are but very slightly affected with
a sense of the evil of sin ? whose tears flow readily
and copiously over a dying friend, but have no tears
at all to shed over a dying Saviour ? Does this at
all correspond with the description given by the pro-
phet, ** of mourning as for an only son ?" in which
penitential sorrow is compared to the most severe
and exquisite of all human calamities. I must how-
ever observe, that temporal sufferings are ordinarily
attended and aggravated by sensible images, and are
also sometimes sudden and unexpected, on both
which accounts they may more powerfully call
forth the expressions of sorrow and sympathy. But
it is not difficult to judge which of them dwells
most heavily upon the mind, which of them would
be first avoided by the deliberate choice of the heart.
Every true pcnit-ut does certainly see sin to be the
greatest of ali evils, and will discover this by com-
parison with all the other evils of which he hath at
present any knowledge or experience.
A a 3

278 A PRACTICAL TREATISE

4. I shall only mention one other evidence of con-
viction's being to a proper degree, which is, when a
sense of the evil of sin is still growing instead of di-
minishing. This will be found essentially to distin-
guish a sense of the evil of sin in itself, from a mere
terror of God's power in taking vengeance on the
dinner. Time gradually weakens the one, but know-
ledge, and even the mercy of God, continues to in-
crease the other. When a sinner is brought under
great convictions, it is a state so painful and distres-
sing, that it cannot continue long. Some kind of
peace must of necessity succeed. Either he stifles
his convictions, hides the danger by shutting his own
eyes, and returns to his former security and licen-
tiousness of practice ; or he does some things for a
time to quiet the cries of conscience, and lay a foun-
dation for future peace; or, lastly, he returns to
God through Christ by true repentance, and conti-
nues to serve him in newness of life.

The first of these cases needs no illustration ; the
sense of sin in all such persons being not so properly
weakened as destroyed. In the second, the sinner is
under great restraints for a season, but, when the
terror is over, his obedience and diligence is imme-
diately relaxed. This shews plainly, that he had no
sincere or cordial affection to the law of God, but
was afraid of his power. It shews that his convic-
tions never were of a right kind, and therefore it is
jio wonder their strength should decay. But, ia
every true penitent, a sense of sin not only continues
but daily increases. His growing discovery of the
glory of God, points out more clearly to him his
own corruption and depravity, hoth in its quantity

ON REGENERATION. 279

and its malignity, so to speak. The very mercies
of God, whatever delight or sweetness they afford,
take nothing away from his sense of the evil of his
doings, but rather melt him down in penitential sor-
row. They serve to cover him with confusion at
his own unworthiness, and to fill him with wonder
at the divine patience and condescension.

The first work of a convinced sinner is, to mourn
over the gross enormities of a profligate life, or a life
devoted to worldly pursuits. And his continued
employment after conversion, is to resist and wrestle
with that inherent corruption which was hidden
from his view before, but becomes daily more and
more sensible. So true is this, that 1 have known
many instances in which the most genuine expres-
sions of self-abasement happening to fail from aged
experienced Christians, have appeared to others as
little better than affectation. They were not able
to conceive the propriety of these sentiments, which
k)ng acquaintance with God and with ourselves doth
naturally and infalhbly inspire.

From these rem arks let me beg the reader to judge
of the reality and progress of the spiritual life. Does
your sense of the evil of sin not only continue but
grow ? Do you now see sin in many things which
you never suspected before? Do you see more of the
boldness, ingratitude, and sottisli folly of sinners and
despisers of God ? Are you daily making new dis-
coveries of the vanity, sensuaHty, and treachery of
your own hearts ? Be not discouraged at it, but
humbled by it. Let it empty you of all self-esteem
and self-dependence, and give you a higher relish of
tlie gospel of peact, The substance of the gospel

2^0 A PRACTICAL TREATISE

is " salvation to the chief of sinners, by the rich«?s
of divine grace, and the sanctification of your pollu-
ted natures b'y the power of the Holy Ghost."

As I would willingly give as much information
and instruction as possible, I shall, before quitting
this part of the subject, speak a few words ofa
pretty extraordinary opinion to be found in some 9f
the practical writers of the last age. It is, that ge-
nuine conviction, and the soul's subjection to God,
ought to be carried so far in every true penitent, as
to make him willing, satisfied, and, some say, evea
pleased, that God should glorify his justice in hi«
everlasting perdition. This is so repiignant to na-
ture, and to that very solicitude about our eternal
happiness by which the conscience is first laid hold
of, that it appears to be utterly impossible. There
have been many to whom this requisition has given
inexpressible concern, has been a daily snare to their
conscience, and an obstruction ta their peace. Their
is such an inseparable connection between our duty
and happiness, that the question should never have
been moved : but, for the satisfaction of those who
may have met, or may still meet with it in anthers^
otherwise deservedly esteemed, I shall make some
remarks which, I hope, will either explain it in a-
sound sense, or shew it to be at bottom false.

Men do often differ more in words than in sub-
stance. Perhaps what these authors chiefly mean,,
is no more than what has been explained above at
considerable length, viz. That the sinner finds him-
self witliout excuse, his mouth is stopped, he seeth
the holiness of the law, he confesseth the justice of
the sentence, he quits every claim but mercy. Thus

ON REGENERATION. 281

he may be said to absolve or justify God, though he
should leave him to perish for ever. So far, I ap-
prehend, it is undeniably just ; otherwise the very
foundation of the gospel is overthrown, and salva-
tion is not " of grace," but ** of debt/' If we im-
partially examine the word mercij^ and the many
strong declarations in Scripture of our obligations to
God for the gift of eternal life, we shall find that
they cannot consistently imply less, than that the sin-
ner deserved, and was liable to eternal death.

But to carry the thing farther, and to say that the
penitent must be pleased and satisfied with damna-
tion itself, as he is pleased with suffering in another
view, as it is his heavenly Father's sanctified rod,
appears to me to be at onceunnutural, unreascruible,
unlawful, and impossible. It is plainly contrary to
that desire of our own happiness which is so deeply
implanted in our natures, and which seems to be in-
separable from a rational creature. No such thing
is, either directly or consequentially, asserted in the
holy Scriptures, which so often urge us to a due
care of our own best interests. *' Wherefore,'* says
the prophet, *^ do you spend your money for that
which is not bread, and your labour for that which
satisfieth not } Hearken diligently unto me, and eat
3'e that which is good, and let your soul delight it-
self in fatness. Incline your car, and come unto me,
hear, and your souls shall live, and I will make an
everlasting covenant with you, even the sure mercies
of David,"" Isa. Iv. 2, 3. Further, the proposition
seems to me necessarily to imply an impossibility in
itself. For, what is damnation ? It is to be for ever
separated from, and deprived of the fruition of God.

282 A PRACTICAL TREATISE

Is this then a dutiful object either of desire or ac-
quiescence ? It is to hate God and blaspheme his
name, as well as to be banished from his presence.
Can this be tolerable to any true penitent ? or is it
reconcileable to, or consistent with subjection tohis
righteous will ? Can any creature be supposed to
please God, by giving up all hope of his favour ?
or is it less absurd than disobeying him from a
sense of duty, and hating him from a principle of
love ?

We must, thereforey carefjUy separate the ac-
knowledgment of divine justice, and most uncoi>
ditional subjection to the divine sovereignty, from
an absolute despair, or giving up all hope in the di-
vine mercy. We have a very beautiful Scripture
instance of humble, yet persisting importunity, in
the woman of Canaan, who met with many re-
pulses, confessed the justice of every thing that made
against her, and yet continued to urge her plea.
Neither is there any difference between the way in
which she supplicated of the Saviour a cure for her
distressed daughter, and the way in which an awa^
kened sinner will implore from the same Saviour
more necessary relief to an afSicted conscience. ** And
behold a woman of Canaan came out of the same
coasts, and cried unto him, saying,- Have mercy on
me, O Lord, thou son of David, my daughter is
grievously vexed with a devil. But he answered
her not a word. And his disciples came and be-
sought him, saying, Send her away, for she crietli
after us. But he answered and said, I am not sent
but unto the lost sheep of the house of Israel. Then
came she and worshipped him, saying, Lord help

OK KKGENERATION. 283

me* But he answered and said, It is not meet to
take the childrens bread, and cast it to dogs. And
slje said, Truth, Lord, yet the dogs eat of'tlie crumbs
which fall from their master's table. Then Jesus
answered and said unto her, O woman, great is thy
faith ; be it unto thee even as thou wilt," Matt. xv.
22, — 28, I shall conclude with mentioning an in-
stance of a similar character in afbreigncr of eminent
station, who had been a great profligate, and after-
wards became a great penitent *. Me composed a
little piece of poetry after his conversion, tlie lead-
ing sentiment of which was what 1 have recom-
mended above, and in his own language was to the
following purpose.: ** Great God, thy judgements
are fidl of righteousness, thou takest pleasure in the
exercise of mercy ; but I have sinned to such a
height, that justice demands my destruction, and
Ricrcy itself seems to solicit my perdition. Disdain
my tears, strike the blow, and execute thy judgment.
I am willing to submit, and adore, even in perish-
iiig, tlie equity of thy procedure. But on what place
will the stroke fall, that is not covered with the
blood of Christ ?"

{ 5. Acceptance of salvation through the cross of
Christ,

The next great step in a sinner's change, is a dis-
covery and acceptance of salvation from sin and
misery through Jesus Christ. Tliis is the last and
finishing step of the glorious work. When this is
attained, the change is completed, the new nature
is fully formed in all its parts. The s])iritual seed
♦ Des Barreaiix.

SS* A PRACTICAL TREATISE

is implanted, and hath taken root ; and it will ar-
rive by degrees, in every vessel of mercy, to that
measure of maturity and strength, that it pleaseth
God each shall possess before he be carried hence.
It is easy to see that conviction of sin, which hath
been before illustrated, prepares and paves the way
for a discovery and acceptance of salvation by Christ.
Before conviction of sin, or when conviction is but
imperfect, the gospel of Christ, and particularly the
doctrine of the cross, almost constantly appears to
be foolishness. Or if, as sometimes happens, edu-
cation and example prompts the sinner to speak with
some degree of reverence of the name, character, and
undertaking of a Saviour, there is no distinct per-
ception of the meaning, nor any inward relish of the
sweetness of the salutary truths. But those who
have been " wounded in their spirits, and grieved
in their minds," begin to perceive their unspeakable
importance and value. That mystery which was
hid from ages and generations, begins to open upon
the soul in its lustre and glory. The helpless and
hopeless state of the sinner makes him earnestly and
anxiously enquire, whether there is any way to es-
cape, whether there is any door of mercy or of hope.
He says, with the awakened and trembling jailor,
*' What must I do to be saved ?" Acts xvi. 30. and
with the Psalmist, " Innumerable evils have com-
passed me about, mine iniquities have taken hold
upon me, so that 1 am not able to look up ; they
are more than the hairs of mine head, therefore my
heart faileth me," Psal. xl. 12. * I have no excuse
to offer, nor any shelter to fly to : the works, the
word, and the providence of God, seem all to be up

ON REGEMERATIOJSI. 285

in arms tigainst me, and have inclosed me as an ene-
my to him. O how fearful a thing is it to fall into
the hands of the living God ! Who shall dwell with
devouring fire ? Who shall dwell with everlasting
burnings ? Is there no prospect of relief? Is there
no balm in Gilead ? Is there no physician there ?
W^onderful has been my past blindness ! I have awa-
kened as out of a dream, and find myself hastening
fast to the pit of destruction. What would I not
do, what would I not give for good ground to be-
lieve that my guilt were taken away, and my peace
made with God ?'

With what eagerness and earnestness, hitherto
unknown, does the sinner now inquire after the way
to life ! With what solicitude does he *' go forth
by the footsteps of the flock, and feed beside the
shepherds tents !" The Sabbaths, and ordinances,
and word of God are now quite different things
from what they were before. No more waste of
that sacred time in business or in play. No more
serenity of heart, because he had been regularly and
constantly at church, but an astonishing view of the
sins of his holy things ; careless, formal, heartless
worship. He cries out with the Psalmist, ** Lord,
if thou should mark iniquity, who shall stand ?"
No more indifferent, slothhjl, disdainful, hearing the
word. No more critical hearing the word, that he
may commend the ability, or deride the weakness
of the preacher. With what concern does he han-r
upon the sacred message, to see if there bear.v thin<»-
upon which he cart lay hold ! He then hears ilmt
<* God is in Christ, reconciling the work! to liitn-
Vol. r. B b

^86 A P R A CT I C AL TK E A'Pi SE

self." The very news of salvation, tlie bare meiitiori
of pardon, is now a jovful sound. It rouses his at-
tention, it awakens his curiosity, and he sets himselt
to weigh and ponder the important intimation. He
hears that " God so*loved the world, that he gave
his only begotten Son, that whosoever believeth in
him should not perish, but have everlasting life.
For God sent not his Son into the world to condemn
the world, but that the world through him might
be saved," John iii. 16, 17. * Is there then,' says -
he, * hope of mercy with God, whom I have so
long forgotten, and so greatly offended ? hath he in-
deed loved a guilty world ? hath he loved them in
so amazing a manner as to send his only begotten
Son to save them from destruction ? How great is
the giver, how wonderful the gift, and how unde-
serving the objects of his love P

Here perhaps a difficulty may occur. * It may
be so,* says the soul, ' but are all the childi'en of
Adam the objects of divine love ? Shall every sin-
ner be partaker of divine mercy ? Surely not. How
then are they distinguished? Perliaps heintends only
to save a few of the least unworthy, and to glorify
his justice and severity in the condemnation of the
most eminently guilty. What tlien have I reason
to expect ? None, none, none of any rank so crimi-
nal as r. I have sinned early, and I have sinned
long. I have sinned against the clearest light and
knowledge. I have sinned against innumerable mer-
cies. I have sinned against the threatenings of God's
word, the rebukes of his providence, the checks of
my own conscience, and the unwearied pains and di-
hsence of ministers and parents. I huve burst eve-

ON regeneration; 287

ry bond, aiiJ torn in pieces every restraining tie/
How many gracious promises present themselves
inimediately to extinguish this fear ! *< Come now,
and let us reason together, saith the Lord ; though
your sins be as scarlet, they shall be as white as snow ;
though they be red like crimson, they shall be as
wool; if ye be willing and obedient, ye shall eat
the good of the land," Isa. i. 18, 19. ** Him that
Cometh unto me, I will in no wise cast out," John
vi. 37. " Wherefore also he is able to save them
to the uttermost that come unto God by him,"
Heb. vii. 25. " And the Spirit and the bride say.
Gome ; and let him that heareth say, Come ; and let
him that is a thirst come ; and whosoever will, let
him take the water of life freely,'"* Rev. xxii. 17,
To these promises may be added many Scripture ex-
amples of first-rate sinners saved by the power of
God, that none may despair. An- idolatrous Ma-
nasseh, an unrighteous and oppressive publican Zac-
cheus, an unclean Mary Magdalene, and a persecut-
ing Paul. Then is the soul brought to acknowledge
and adore the match. less love of God ; to repeat and
adopt the words of the apostle Paul, " This is a*
faithful saying, and worthy of all acceptation, that
Christ Jesus came int-o the world to save sinners, of
whom I am chief."

The sinner in such a situation, is wholly employed
in alternately viewing his own deplorable character
and state on the one hand, and the sufficiency and
efficacy of the remedy on the other. As these take
their turns in his mind, his hope rises or falls. Per-
haps when he again reflects on the infinite number
oiid heijious nature of his offences ; when he consi-
B b 2

288 A PRACTICAL TPxEATIi-E

ders the holiness and purity of God's nature and
law, he is ready to bring all into question, and to
say, * How can these things be ? Is it possible that
ali this guilt can be passed by ? Is it possible that it
can be Ibrgiven and forgotten by a holy God ? Is
he not of purer eyes than to behold iniquity ? Is it
not said, thai evil cannot dwell with him ? that sin-
ners shall not stand in his presence ? How then can
I presume to approach him ? I, who have been so
daring and obstinate a rebel ? What reception can I
expect to meet with but — Bind him hand and foot,
and take him away, and cast him into outer daik-
ness ; there shall be weeping and gnashing of teeth,*
Matt. xxii. iiJ.

To remove this distrust, and assure his heart bc-
ibre God, he is informed of the foundation of his
hope, that salvation comes by a Mediator. He un-
dertook our cause, he purchased redemption by his
precious blood. Hear him saying in the councils of
the Most High, '' Sacrifice and offering thou didst
not desire ; mine ears hast thou opened. Burnt-
offering and sin-offering hast thou not required.
Then said I, Ix>, I come, in the volume of the book
it is written of me, I delight to do thy will, O my
God j yen, thy law is within my hearty" Psal. xl.
6, 7, 8. Hear also in what manner he executed this
gracious puspose: *' He was wounded for our trans-
o-ressions, he was bruised for our iniquities; the
chastisement of our peace was upon him, and with
his stripes we are healed. All we like sheep have
gone astray, we have turned every one to his own
way, and the Lord hath laid on him the iniquity
of us all," Isa. liii. 5, 6. Let u& also see how this.

0^ REGENERATION. 2&9

matter is represented in tlic New Testament: —
" Whom God hath set forth to be a propitiation,
througli faith in his blood, to dechire his righteous-
ness for the remission of sins that are past, through
the forbearance of God j to declare, I say, at this
time his righteousness ; that he might be just, and
the justifier of him that believeth in Jesus," Rom.
iii. 25, 26. »^ For he hath made him to be sin for
us, who knew no sin, that we might be made the
2-ighteousness of God in him," 2 Cor. v. 21.

It js througli this man, and through his blood,
that '* repentance and remiss-ion of si^ns is preached
to all nations.'' Is not this a sufficient and stable
ground of hope ? In -the substitution of our Surety,
we see a way opened' for the reception and restora-
tion of siimers, in a perfect consistency with all the
divine perfections. The spotless purity and holi-
ness, the strict and imi>artial justice of God, seem
to raise an insuperable obstacle to our admission into
Ids fiivour ; but in the sufferings and atonement of
our Redeemer, we see how he may testify his ab-
horrence of sin, and punish it, and at the same time
shew mercy to the sinner. Thero is a perfect har-
mony of all the divine attributes in this design, and
particularly a joint illustration of mercy and justice.
This is the gospel of Christ, the blessed and reviving
message brought unto the world by the Prince of
peace. This is *' the record which God hath given
of his Son."

How welcome, how reviving this, to the discou-
raged convinced sinner ! His very concern and fear,
w(jei) procenling upon proper grounds, arises from^
Bb a

'290 A PRACTICAL TREATISE

a view of the infinite evil of sin, so provoking to 2
holy God. But in this plan laid by divine wisdom^
he sees the guilt of sin sufficiently expiated by a sa-
crifice of infinite value. " For we are not redeemed
with corruptible things, such as silver and gold — but
with the precious blood of Christ, as of a Lamb
without blemish and without spot," 1 Pet. i. 1 8.

He compares and contrasts, if I may so speak, the
greatness of his guilt with the price of his pardon^
Then appears, with new and uncommon force, the
greatness of this mystery of godliness, GOD mani-
fested in the flesh. A victim no less considerable
than the eternal and only begotten Son of God,
** the brightness of his Father's glory, and the ex-
press image of his person." What is it that cannot
be purchased by this marvellous exchange ? The
believer sees with adoring wonder the justice of God
more awfully severe in awakening his sword against
the man who was *' his fellow," than if the whole
race of offending men had been irrecoverably lost.
At the same time he sees the unspeakable dignity
and majesty of God, in his infinite and truly royal
mercy, great in itself, and greater still in the way
in which it is dispensed. " Herein is love indeed,
not that we loved God, but that he loved us, and
sent his Son to be the propitiation for our sins,"
I John iv. 1 0.

I cannot help here obseiTing, that this salvation
is so amazing, so wonderful in its nature, and so far
removed from any thing we know among men, that
Vrc are in danger of being put to a stand, and can
scarcely conceive it possible. But on the other hand,
when we consider that it carrieth not upon it any of

ON REGENEKATIOy. 291

tlic marks of human wisdom, vvc arc naturally led
to say, " Salvation belongeth unto God. — His ways
are not as pur ways, nor his thoughts as our
thoughts." Therefore when conviction of sin makes
us i'eei the necessity, and discovers the glory of our
Saviour's atonement, we may both rest assured of
its trutl), and triumph in its power. We may say
with tlie apostle Paul, ** Who shall lay any thing
to the charge of God's elect ? It is God that justi-
fieth : Wlio is he that condemneth ? It is Christ that
diedj yea rather that is risen again, who is even at
the right hand of God, who also makcth intercession
lor us,'' Horn. viii. 33, 'M,

But, ' Pause a little, my soul,' saith the convin-
ced sinner, * what tidings are here ? What saith the
Scripture, ** Who shall lay any thing to the charge
of God's elect r" Unanswerable indeed ! Happj^,
liappy, thrice happy they, who arc the objects of
God's everlasting, distinguishing and electing love.
But how can I be sure that this includes, or rather
does not exclude me ? Can I ever hope to read my
name w ritten in the Lamb's book of life ? No.*
But when you confess you cannot read any thing
there in your favour, who litith authorised you to
suppose any tiling there to your prejudice ? Secret
things belong only to God. We are not permitted
to search, and we are not able to comprehend or
explain the infinite depth of the divine counsels;
But do not things that are revealed belong to us ?
and how shall we presume to set at variance the se-
cret and revealed will of God ! Is not the commis-'
sion sufficiently extensive? ** And he said unto them.
Go ye into all the world, and preach tlie gospel to

292 A. PRACriCAL XrrEATlSE

every creature : he that believeth and is baptized^
shall be saved ; and he that believeth not, shall be
damned," Mark xvi. 15, 16. Is not the call unli-
mited and universal ? ^'^ Come unto me, all ye that
labour and are heavy laden, and I will give you
rest," Matt. xi. 28. ** iVnd Jesus said unto them,
1 am the bread of life ; he that cometb to me shall
never hunQ:er, and he' that believeth on me shall
never thirst," John vi. 35. ** And in the last day,
that great day of the feast, Jesus stood and cried,
saying, If any man thirst, let him come unto me
and drink," John vii. S7.

Can you then entertain any doubt of tlrc caH
reaching to you, or question your title to rest upon
this rock of ages ? Behold, we preach unto you
Christ crucified, a despised Saviour indeed, *' to the
Jews a stumbling-block, and to the Greeks foolish^
tie&s ;." but the *' power of God, ancfthe wisdom of-
God for salvation to every one that believeth."
There is no guilt so deep but this precious blood
will wash it out. No gift so great, but infinite me-
rit is sufficient to procure it. No nature so pollu-
ted, but infinite power is sufficient to renew it>
Shall we then any more withhold our approbation^
or refuse our consent ? Shall not every sinner bur-
dened with a sense of guilt or danger, intimate his
compliance and urge his claim, and say, * Thanks,
thanks be to God for his unspeakable gift. — It is-
salvation by the death of Christ, and therefore be-
coming a holy and a jealous God, with whom evil>
canaot dwell. It is the same unchangeable God,
who enacted the holy law, and who publishes this>
glorious gospel. — It is salvation by grace, otherwise

ON REGENERATION. 29S

no child of Adam could have had any claim ; and it
is meet that the lofty looks of man should be hum-
bled, and the Lord alone exalted in that day. — It is
salvation to the chief of sinners: I am the man. 1
hear my character clearly described in the word of
God. I can read my name in the general and gra-
cious invitation. I will accept of the offer, I will
receive and embrace this blessed Saviour as my Lord
and my God, as my life and my all.'

Once more, perhaps the believer is still staggered,
and his faith begins to fail. Astonished at the great-
ness of the mercy, " he bclieveth not for joy, and
wondereth." He is ready to say, * Might I but
hold fast this beginning of my confidence, I would
not envy the greatest monarch on earth his throne,
Lis purple, or his sceptre, but would sing the new
song pi't iiito my moutli, UrtG him inat loved us,
and washed us from our sins in his own blood, and
hath made us kings and priests to God and his Fa-
ther, to him be glory and dominion for ever and
ever. But alas ! are not all the promises of sal-
vation only in favour of them that believe ? Here
then the conclusion may fail. I am sensible of a la-
mentable weakness and backwarducss of mind ; and
whilst I think I have no doubt of any of the truths
of God, 1 greatly distrust the reality of my own
consent and compliance with his will.' Do you
then really give credit to all the truths of God re-
specting your own lost condition, and the only way
of deliverance from it ? May the Lord himself in-
crease your faith ; for if it be so indeed, you arc
happy and safe. Tliese truths, these alone, are the
sure Ibundation of hope. I am afraid we have all

294 A FRACTICAL TREATISE

too stron<]: a tendency tolookfor some ciicournoin-^
qualification in ourselves, on which we might more
securely rest. What is faith ? is it any more than
receiving the record v^hich God hath given of his
Son, believing the testimony of the Amen, the true
and faithful Witness ? Is not your peace and recon-
ciliation wHth God, and the sanctification of your
natures, expressly provided for in the all -sufficiency
of Christ, and to him you are assured that you must
be indebted for both ? What standeth in the way of
your comfort then, but either that you do not give
credit to the promise he hath made, or that you are
not willing that he should do it for you ? And this Jr
acknowledge is both unbelief and impenitence.

Complain therefore no more that you are afraid

of yourselves, whilst yet you pretend to have the

highest esteem of the blessings of redemption ; on

the contrary, say unto God- in a thankful frame of '

spirit, * Glory to God in the highest, on earth

peace, and good-will towards men. I praise thee

for this message of peace. I think I see, in some

measure, its necessity, truth, and beauty. I see it, I

trust, to such a degree, that it is the sole foundation

of my hope-. I renounce every other claim ; nay,

I abhor the thoughts^- of any other claim; yea,

doubtless, aiid 1 count all things but loss, for the

excellency of the knowledge of Christ Jesus my

Lord, fo4' whom I have suffered the loss of all

things, and do count them but dung that I may win

Christ, and be found in him, not having mine own

rifrhteousness, which is of the law, but that which

is through the faith of Chriiit, the righteousness

which is of God by faith, Phil. iii. 8. It grieves

OIs HKGENEilATION. 295

•me lliat llicio is siicli a backwardness in me to give
i^lory to tliv luuiie, and to be indebted to I lie riches
ol" thy grace. Subdue my oi^istinacy, and rule by
thine own power. Lord, 1 believe, help thou mine
uubelieK'

§ 6. riuw Ihd believer recovers peace of conscience,

Wk have now seen in w hat way the believer is
reconciled to God, and delivered from condemnation,
•It will not be improper, however, also to consider
how he recovers peace of conscience, and how his
heart and life are governed in his after walk. This
:will serve more fully to illustrate -the influence and
operation of the truths of \\\c gospel. There is
even a necessity for doing so on two different ac-
counts : L That, as has been shewn above at consi-
derable length, every true penitent is deeply and in-
wardly sensible of the evil of sin in itself. He is not
jnerely afraid of wrath, but sees the impurity and
pollution of his own heart. Supposing, therefore,
will the intelligent reader say, this great distinction
•thoroughly established, his relief is but halfaccom-
plished. There may be no more condemnation for
him in the law of God, for the breach of which sa-
tisfaction has been made and accepted ; but he is
only so much the more liable to the condemnation
of his own conscience. He must still suffer the re-
proaches and challenges of his own mind, which
make so great a part of the misery of a guilty
state.

This receives additional strength from a second
consideration, that as he is justified by fiiiih, he hath
peace only through the blood of Christ. This is

296 A PRACTICAL TREATISE

not from himself, and may be thought to leave him,
so to speak, in point of state and character, in point
of pollution and defilement, just as before; nay, the
extraordinary, unsolicited, undeserved graceof God,
may be thought to increase his self-condemnation,
and set the malignity of his rebellion in the strongest
light. And indeed so far this is true, that the free
grace of God was intended, and does serve to pro-
duce a growing humiliation of mind and self-abase-
ment, as well as an admiration of the love of God
in Christ Jesus. As the tenderness of a parent is an
image which God hath very frequently made use of
to shadow forth his own infinite com])assion, I will
borrow' from it an illustration of the two remarks
just now made. Suppose any child has offended a
parent by a gross instance of unduliful behaviour,
for which he hath been severely reproved, and for
some time kept at a distance ; if the parent forgives
him, and receives him again into his favour, docs
not his beinff thus freed from the fear of sufFei-injr
leave full room for his concern at the offence ? And
does not a sense of his father's love melt his lieart
more for having grieved such a parent, than any
terror upon his mind for the punishment of the
crime ? He is immediately covered with confusion ;
and if there be in him an}' spark of ingenuity, he is
no sooner forgiven of his father, than the tide of his
affections returns back with full force, and he can
hardly forgive himself.

But notwithstanding this, as Christ by his suffer-
ings and death delivered us from the wrath to come,
so by the shedding of his precious blood the heart is
also, as the Scripture expresses it, sprinkled from an

ON REGENERATION* 297

«vii conscience. On this important subject, which
leads us to the great principles of the spiritual life,
the following particulars are recommended to the
serious attention of the reader.

1. Through Jesus Christ, and the whole of his
undertaking as Mediator of the new covenant, the
glory and honour of God is most admirably promot-
ed, and a perfect reparation made to his holy law
w hich had been broken. This must needs be highly
pleasing to every convinced sinner. As the justice
of God is thereby satisfied, so conscience, which is
God's vicegerent, and as it were pleads his cause, is
satisfied by the same means. The ground of a sin-
ner's dissatisfaction with himself, is the dishonour
done to God. Must it not, therefore, please and sa-
tisfy him to see this dishonour so perfectly removed,
and so much of the divine glory shining in the work
of redemption ? All the divine perfections appear
there with distinguished lustre ; and must not this be
highly refreshing to the pardoned criminal ? The
very holiness and justice of God, which before were
terrible to him, are now amiable. He also con-
templates and adores the divine wisdon), as it is to
be seen in the cross of Christ. We are told that
even the celestial hosts have new di coveries of the
w isdom of God, in this great design of Providence.
** To the intent that now unto principalities and
powers in heavenly places, uiiglit be known by the
church the manifold wisdom of God," Eph. iii. ]0.
How much more must tiie interested believer, witli
peculiar complncency, approve and adore it ? But,
above all, if that love and mercy wlijch reiffui
Vol. I. C c '

298 A PHACTiCAL TREATISE

through the whole is glorious to God, must ii run
be delightful to the Christian ? God is love, and his
tender mercies are over all his other works ; but
creating and preserving goodness are shaded and e-
clipsed by redeeming love. It is the theme of the
praises t)f heaven, where Christ, as the object of
worship, is represented as appearing " like a lamb
that had been slain."

2. Believers have peace of conscience through
Christ, £is their redemption through his blood serves
for their own humiliation and self-abasement, for the
manifestation of the evil of sin, and the vileness and
unworthiness of the sinner. Nothing could be so
well contrived as the doctrine of the cross, in its
purity and simplicity, to stain the pride of all human
glory. We are particularly called to deny ourselves,
and to derive our worth and strength from our Re-
deemer, in whom '* it hath pleased the Father that
all fulness should dw^ell," and from whose fulness
all his disciples must "receivje, and grace for grace.''
No hope of mercy but through him. *' I am the
way, and the truth, and the life : no man cometh
imto the Father but by me," John xiv. 6. " Nei-
ther is there salvation in any other ; for there is
none other name under heaven given among men
whereby we must be saved," Acts iv. 12. No ac-
cess to the throne of grace, or acceptance in worship
but through him : " In whom we have access with
boldness and confidence, through the faith of him,"
Eph. iii. 12. '' And whatsoever ye do in word or
deed, do all in the name of the Lord Jesus, giving
thanks to God and the Father by him," Col. iii. 17.
No hope of stability in duty, of usefulness, or hoJi-

ON REGENERATION* 299

iiess of conversation, but by the continued exercise
oflhilli ill hiiH. ** Abide in me, and I in you ; as
tiie branch cannot bear fruit of itself, except it abide
in the vine, no more can ye, except ye abide in me.
I am the vine, ye are the branches : he that abideth
in me, and 1 in him, the same bringeth forth much
fruit J for without me ye can do nothing," John xv,
4, 5.

Hard sayings and humbh'ng doctrine indeed ! But
tliis is appeasing to the conscience; for as conscience
condemns us as guilty and undeserving, this condem-
nation is ratified in every particular by the gospel.
These very circumstances in this doctrine, which
provoke the hatred or invite the contempt of worldly
men, do but so much the more endear it to the con-
vinced soul ; and he says from the heart, * It is
iiighly just and reasonable that God alone should be
exalted, and that he, through our Redeemer, should
))ave the whole praise of our recovery and salvation.
Agreeably to this, it will be found that the apostles,
in celebrating the grace of God, seldom omit an ex*!-
press condemnation of themselves, and a renuncia-
tion of all merit of their own, which indeed in every
passage on this subject is manifestly implied : ** For
by grace ye are saved, through faith ; and that not
of yourselves, it is the gift of God : not of works,
iest atiy man should boast ; for we are his work-
manship, createil in Christ Jesus unto good works,
which God hath before ordained that we should
walk in them," Eph. ii. 8, 9, 10. «* Whereof I
was made a minister, according to the gift of the
grace of God given unto me, by the eftectual work-
ing of his power. Unto me, who am less than the

300 A PRACTICAL TREATISE

least of all saints, is this grace given, that I should
preach among the Gentiles the unsearchable riches
of Christ," Eph. iii. 7, 8.

S. Believers have peace from the challenges of an
evil conscience through Christ, as they have an ab-
solute assurance of being delivered from the power
of sin, and effectually enabled to glorify him with
their souls and with their bodies which are his.
This must be the most earnest desire of every con-
vinced sinner. He breathes after deliverance from
the bondage of sin ; the more he hath felt the weight
of his chains, the more he longs to be free. This
is inseparable from genuine convictions, on the prin-
ciples above laid down. How much must it con-
tribute to compose the conscience, to know that this
desire shall certainly be accomplished ! However
much cause he may have to condemn himself for
his past provocations, or to dread the weakness of
his own resolutions of future amendment, he knows
and trusts in the power of his Redeemer. He knows
that henceforth he shall not serve sin, that its domi-
nion shall be gradually broken through life, and en-
tirely destroyed at death. As the end of Christ's
coming was to glorify his heavenly Father, he knows
that the glory of God cannot be promoted by leaving
the sinner under the bondage of corruption, and
therefore that he shall be purified, and made meet to
be a " partaker of the inheritance of the saints in

light."

If we look with care and attention into the New
Testament, we shall perceive that there is a close
and mutual connection between our justification and
sanctificaticn, and that both are represented as the

ON REGENERATION. 301

ihiit of our Redeemer's purchase : ** There is thcre-
ibre now no condemnation to them that arc in Christ
Jesus, who walk not after the flesh but after the
Spirit : for the law of the Spirit of life in Christ
Jesus, hath made me free from the law of sin and
death ; for what the law could not do, in that it was
weak through tlie flesh, God sending his own Son
in the likeness of sinful flesh, and for sin condemned
sin in the flesh," Horn. viii. 1., 2, 3. All the bles-
sings of salvation are represented as following one
another in a continued chain or scries, not one link
of which can possibly be broken : ** For whom he
did foreknow, he also did predestinate to be con-
formed to the image of his Son, that he might be
the first-born among many brethren. Moreover,
whom he did predestinate, them he also called j and
whom he called, them he also justified ; and whom
he justified, them he also glorified," Rom. viii. 29,
30. There is a cleansing and purifying virtue in
the blood of Christy as well as an infinite value ia
the way of purchase and atonement : ** For if the
blood of bulls and of goats, and the ashes of an
heifer sprinkling the unclean, sanctifieth to the pu-
rifying of the flesh, how much more shall tho blood
of Christ, who through the eternal Spirit offered
himself without spot to God, purge your conscience
froin dead works to serve the living God ?" Heb-
ix. 13, 14.

None but real ChristiaHs, exercised in the spiritual

life, know the value or necessity of the promises of

strength and assistance contained in the Scriptures,

The glory of their Kcdeemer's person, spoken of in

Co 3

302 A PRACTICAL TREATISE

30 magnificent terms, both in the Old Testament and
the NeWj is surveyed by them with the most exqui-
site delight. The power and efficacy of his admi-
nistration is to them a source of unspeakable com-
fort. Under him, as the Captain of their salvation,
they display their banners, and go forth with un-
daunted courage to meet every opposing enemy, be-
lieving that they shall be ** more than conquerors^
through him that loved them." Among many
others see the two following passages : *< O Sion^
that bringest good tidings, get thee up into the high
mountain : O Jerusalem, that bringest good tidings,
lift up thy voice with strength, lift it up, be not
afraid r say unto the cities of Judah, Behold your
God^ Behold, the Lord God will come with strong
hand, and his ami shall rule for him : behold, liis
reward is with him, and his work before him. He
shall feed hk flock like a shepherd; he shall gather
the lambs with his arm, and carry them in his bo-
som, and shall gently lead those that are with
young," Isa. xh 9, lO-, 11. ** Fear thou not, for I
am with thee; be not dismayed, for I am thy God :
I will strengthen thee, yea I will help thee, yea I
will uphold thee with the right hand of my righte-
ousness. Behold, all they that were incensed against
thee shall be ashamed and confounded; they shall be
as nothing ; and they that strive with thee shall pe-
rish. Thou shalt seek tliem and shalt not find them,,
even them that contended with thee r they that war
against thee shall be as nothing, and as a thing of
nought. For I the Lord thy God will hold thy
right hand, saying unto thee, Fear not, I will help
thee," I^. idi. 10,— 12.

0:N REGKNERATION. 30<^

§ 7. Ho'w the Christian is governed in his daily
conversation.

Before concluding this chapter, I shall speak a
few words of the principles by which a believer is
governed in his after obedience. On this the reader
may observe, that a change in his whole character
and conduct immediately and necessarily takes place.
The love of God is ** shed abroad in his heart by
the Holy Ghost," and is the commanding principle
of all his future actions. It constantly discovers its
influence, except in so far as it is resisted and coun-
teracted by the remaining struggles of that " law in
his members, which warreth against the law of God
in his mind." By the discovery which he hath ob-
tained of the real nature and infinite amiableness of
God, his will is renewed ; he approves the things
that are excellent, and gets such an impression of the
obligation of the law of God, as cannot be after-
wards effaced. So long, however, as he continues
vuider a load of unforgiven guilt, and sees every per-
fection of God armed with terror against himself,
there can be little else than slavish fear : but when
he hears a gracious promise of pardon ; when on ex-
amining the evidence, his doubt and uncertainty is
removed ; when he sees the righteous ground on
which this forgiveness is built, he lays hold of it as
liis own, and is united to God by unfeigned love.
This love, though weak in its measure, is, notwith-
standing, perfect in its nature, and therefore power-
ful in its influence ; being at once a love of esteem,
of gratitude, and of desire.

The love of God is the first precept of the moral

304i A PRACTICAL TREATISET

law, and the first duty of every intelligent creature ^
but it is easy to see, that unless our love is fixed
upon the true God, it is spurious and unprofitable;
and unless the true God is seen in *• the hce of Je-
sus Christ," for any sinner to love him is impossible :
but througii the glorious gospel the new nature is
elFectually produced, and cannot be produced in any
other wajv It is Christ Jesus who reveals to us the
true God, the knowledge of whom we had lost,
** No man hath seen God at any time ; the only
beootten Son,, which is in tlie bosom of the Father,
he hath declared him," John i. 18. It is he who
makes our peace with God, whom we had offended
by our transgressions ; for, *' being justified by faith,
we have peace with God through our Lord Jesus
Christ," Rom. v. 1, And it is he who reconcileth
our minds to God, by discovering his mercy to us ;.
so that he might well say of himself, ** I am the
way, and the truth, and the life ; no man cometh
unto the Father but by me," John xiv. 6.

I might easily shew, that the love of God is the
source, the sum, and the perfection of holiness. All
other duties naturally flow from it; nay, all other
duties are nothing else but the necessary expressions
of it. But instead of entering into a particular de-
tail, suffer me only to observe these two things :

First, that a believer is under the constant influ-
ence of gratitude to God; and, secondly, That
this includes in it, and will certainly produce the
most gincere and fervent love to all his fellow-crea-
tures.

1. A believer is under the constant influence of
<;ratitude to God, and that not of a common kind.

ON REGENERATION. 305

It is not merely thankfulness to a bountiful and li-
beral benefiictor for mercies which have not been
deserved, but a deep sense of obligation to a Saviour
who loved him, and washed him in his own blood
from the guilt he had contracted; who saved him
by his own death from the dreadful penalty which
he had incurred. What the influence of this must
be, we may gather from the words of the apostle
Paul : ** For the love of Christ constraineth us, be-
cause we thus judge, that if one died for all, then
were all dead ; and that he died for all, that they
which live should not henceforth live unto them-
selves, but unto him which died for them, and rose
again."

I cannot immediately drop this subject, but in-
treat the reader to observe how deeply a sense of
redeeming love must be engraven on the heart of
every believer. On hovv~ many circumstances will
he expatiate, which serve to magnify the grace of
God, and point out the force of his own obligations I
Theinfinite greatness and glory of God, independent
and all-sufticient, that he should have compassion on
the guilty sinner, and say, " Deliver him from going
down into the pit; I have found a ransom!" Ohow
piercing those rays of love which could reach from
the Godhead to man ! To this he will never fail to
addhisownunvvorthiness,hisnumerous, aggravated,
repeated provocations. He never loses sight of those
sins which first compelled him to fly for refuge ** to
the hope set before him." His own interest obliged
him to remember them before, as exposing him to
condemnation, and he is now willing to conloss and

306 A PRACTICAL TREATISE

record them, as serving to illustrate the divine
mercy.

And let us never forget the unspeakable gift of
God, ** that he spared not his own Son, but deliver-
ed him up for us all." How shall we sufficiently
wonder at the boundless mercy ,of the Father, and
the infinite condescension of the Son, when we re-
flect upon his incarnation, and on the astonishing
end of his appearance in our nature, that he might
" bear our sins in his own body on the tree." Did
he overcome all his enemies in his last conflict, and
.** make a shew of them openly, triumphing over
them in his cross ?" And shall he not also, by the
same means, reign in his people's hearts, and be the
sovereign Lord of all their affections ^

To all this I shall only add that glorious inherit-
ance which is provided for every vessel of mercy,
after he hath passed his preparatory trials. How
well may we join with the apostle Peter in this so-
lemn, form of thanksgiving, ** Blessed be the God
and Father of our Lord Jesus Christ, which, accord-
ing to his abundant mercy, hath begotten us again
by the resurrection of Jesus Christ from the dead, to
an inheritance incorruptible, and undefiled, and that
fadeth not away," 1 Pet. i. 3, l-. Now, when all
these circumstances are considered by the believer,
together with such as may be peculiar to himself
and his own past conduct, must he not be ready to
cry out, " Lord, what wilt thou have me to do ? O
that I knew how I might repay some small part of
my infinite obligations! O that I knew by what
means, or at what expence, 1 might magnify and do
thee honour ! Write thy laws in my heart, and put

CN liEGENEllATlOK. . 307

tlicni in my inwanl parts, and enable me in every
})ossible way to shew that I love thee, because thou
Labt /irst loved me."

2. This plainly includes in it, and will certainly
})roduce the mo&t sincere and fervent love to his fel-
low-creatures. As love to God is the first, so love
to man is the second commijndmtnt of the moral
law. We have our Lord's own authority for saying
it is like unto the first ; and that love which ** work-
oth no ill to his neighbour," is the *' fulfilling of
the law." Every one is ready to acknowledge, that
love to man is an important branch of practical re-
ligion. But many great pleaders for this duty do
not sufficiently attend to its inseparable connection
with the love of God, and, in particular, with a
sense of redeeming love, or the loveof God in Christ,
yet is there no such principle of univeral love any
where to be found ?

In order to take a short view of this, it will be
proper to distinguish our brethren of mankind into
the two general classes of bad men and good. As
to bad men, the same love to God, the same concern
for his glory which fills the Christian with grief and
indignation at their most daring offences, inspires the
most ardent desire for their recovery and salvation.
This is the only love to them which is eithtT accept-
able to God or profitable to themselves. It will
shew itself in all the offices of kindness and huma-
nity ; in instructing them where there is ability,
admonishing them where there is o})portunity, and
in pleading for them at the throne of grace, to which
there is always undisturbed access. The believer,
knowing the danger of sin, and having a prospect of

SOS A PRACTICAL TREATISB

approaching eternity, is moved with compassion for
blind and inconsiderate sinners. Tlveir conductleads
him to reflect upon the depravity of his own nature,
anil earnestly to pray that they may be partakers of
divine grace.

He that loveth God is under little temptation to
hate his brother ; or rather, in so far as he loveth
God sincerely, he is under none at all. Hatred
commonly ariseth from envy and rival pursuits.
But a Christian, more than satisfied with his own
portion, hath no occasion to en\y others either what
they possess or prosecute. In what a contemptible
light does he look upon the honours, riches, and
pleasures about which there is so violent a struggle
among worldly men ! It is impossible, therefore, that
he should hate those who do not interfere with him,
though in many cases he is disposed heartily to
pity their folly and delusion.

Nay, the matter does not even rcijt here, for the
Christian is laid untler the most express command
to love his personal enemies, *' to bless them that
curse him, to pray for them who dispitefully use
him and persecute him." This is the glory of the
gospel, which gives the doctrine of Christ a lustre
far superior to the most admired systems of human
virtue. And however hard a saying it may appear
at first view, when we consider the character and
hopes of a penitent sinner, and the example of his
expiring Saviour, it hath nothing strange or incre-
dible in it at all, that he who expects, from the free
graceof God, pardon for hisinnumerableand aggra-
vated offences, should be ready to forgive the far
slighter trespasses of his brethren against himsflf.

ON TIEGKI^ETIATIOK. 309

Or rather, that he should take the highest pleasure,
and think it his honour to do so, when he remem-
bers his Redeemer*s dying words, ** Father, forgive
them, for they know not what they do."

As to good men there is no manner of difficulty ;
they are united together by the tenderest and the
strongest ties, and love one another with a pure
heart fervently. It was no wonder that when Chris-
tianity was in a persecuted state, the heathens should
make the remark, <« Behold how these Christians
love one another !" They had a common character,
a common Saviour, common sufferings, and common
hopes. And must it not be the same still ? for *' all
• that will live godly in Christ Jesus must suffer per-
secution." If they are not persecuted with the
swords, they shall be persecuted with the tongues of
men. They have the strongest motives to love one
another, and nothing to divide them, for there can
he no rivalship or jealousy between those who pos-
sess or court the true riches. There is enough in
an all-sufficient God to satisfy the desires of all his
saints ; and they being intimately united to the one
only living and true God, must of consequence be
united to one another. This is the tenor of tlioir
Saviour's intercessory prayer: ** That they all may
l>e one, as thou. Father, art in me, and I in thee ;
that they also may be one in us : that the world
may believe that thou hast sent me. And the
glory which thou gavest me, I have given them :
that they may be one, even as we arc one. I in
them, and thou in me, that tliey may be made per-
feet in one, and that the world mavknow that thou

\'0L. I. 1) d

3:10 A PRACTICAL rHEATlSt

hast sent me, and hast loved them as thou hast loved
ine," John xv.ii. 21, 22, 23.

CONCLUSION.

I SHALL now close this discourse with some
practical improvement of these important truths.
Several reflections have indeed already been inter-
woven with the particular branches of this subject,
and the light which they throw on other parts of
religion pointed out. I shall, therefore, at this time
only make a few observations upon the whole, and
proceed to a sei'ious address to all my readers on this
most interesting subject. And,

1. From the various truths above established, and
the order in which they have been opened, we may
see the indissoluble connection between salvation by
the grace of God, and holiness in heart and conver-
sation. We may see their equal importance and
their influence upon one another. There are many
who attempt to divide those things which God hath
inseparably joined. Many insist only on the duties
of the law of God, and our natural obligations to
obedience ; and are hardly brought to any mention
of the righteousness of Clirist, as the ground of a
sinner*s acceptance before God. Nay, some scruple
not to affirm, that the doctrine of justification by
free grace, or a sinner's being found in Christ, not
liaving his own righteousness, weakens the obliga-
tion to hohness,and tends to introduce licentiousness
of practice. But from what hath been said in the
above discourse we may learn, not only in general
the absolute necessity of a change, but how this

ON REGE-STERATIO^r. 3Vl

Stands connected with the purchase and gift of sal-
vation, the character and work of a Redeemer. It
will plrvinly appear, that a change in some respects
is necessary to bring us to, and in others is the ne-
cessary effect and consequence of the acceptance of
salvation.

I have endeavoured in the preceding pages to
shew, that a discovery of the nature and glory of
God, and of the infinite evil of sin, is absolutely ne-
ecssarv in order to our either understandin^r or reiish-

« o

inor the doctrine of the cross. What is this then

o

but a change bcirun ? Mustnot the dominion of sia
in every such person have received a mortal blow ?
Doth any thing more directly tend to holiness, than
to see the ])(nver and glory of a holy God, and hov^^
*^* evil and bitter a thing" it is to depart from him ?
On the other hand, is it not necessary, to complete
the chanore, that there be a sense of reconciliation
and peace ? " Can two walk together except they
be agreed ?" Can any person live in the love and
service of God, while he conceives him to be his
enemy, and supposes himself still the object of his
wrath and displeasure ? But supposing this reconci-
liation obtained, let me boldly ask, What motive to
holiness in all manner of conversation, equal to the
force of redeeming love ? Judge, O Christian, will
any cold reasoning on the nature and beauty of vir-
tue have such an effect in mortifying corruptions, as
a believing view of a pierced Saviour? Where shall
we find so faithful, so active, so cheerful a servant of
God, as one who joins wiih the apostle Paul in say-
ing, ** I am crucified with Christ: nevertheless!
live; yet not J, but Christ liveth in me: and the
U d 2

312 A PRACTICAL TREATKE

life which I now live in the flesh, I live by the faith
of the Son of God, who loved me, and gave himself
tor me," Gal. ii. 20. Faith in Christ Jesus never
can take place in any heart, unless there has been
an internal work of the Spirit of God testifying of
him ; and there is no effectual principle of new obe-
dience, but faith which worketh by love.

2. What has been said above will serve to explain
£o:iie controversies with which the truths of the gos-
pel have been often darkened and perplexed -, parti-
cularly those relating to the priority or right of pre-
cedency, so to speak, between faith and repentance.
Some make repentance, that is, as they explain it,
sorrow for sin, serious resohitions of forsaking it,
and begun retormationj the joint grounds of our ac-
ceptance v.'ith the meiit of a Saviour. These, with
great plausibility, state the matter thus : That our
sincerity is accepted through the satisfaction of
Christ, instead of that perfect obedience to which we-
cannot now attain j and, when taken in a certain,
light, this assertion is undoubtedly true. Others,
discerning the falsehood that may lurk under tins
representation, and fearing the consequences of eve-
ry self-righteous plan, arc tempted to go to the oppo-
site extreme. That they might shew salvation to
be wholly of grace, some have even presumed to use
this harsh and unscriptural expression, that it is not
necessary to forsake sin in order to come to Christ.
I could shew a sense in which this also is true, even
as it is not necessary to forsake your disease in order
to apply to the physician. But if it is not necessary
to forsake it, I am sure it is necessary, in both cases^
to hate it, and desire deliverance from it.

ON nr.GEiNERATio??. ^y^^

This diniculty will be easily solved from \vliat has
been said in the preceding parts of this treatise, and
xve may Icnrn to preserve the truth, without expos-
iiig it to the scorn- or resentment of its enemies.
The reader may observe then, tiiat none can see the
form or comeliness of a Saviour standing in the room
of sinners, and purchasing forgiveness from a holy
God, till the glory of this God is discovered, till
the guilt of sin lays hold of the conscience, and its
power is both felt and lamented. This- may perhaps
be called repentanee, and I believe it is called so
sometimes in the holy Scriptures, particularly in
the followii:g passage : ** Repent ye, therefore, and
be convertedj-^hat your sins may be blotted out,
when the times of refreshin<r shall come from the
presence of the Lord," Acts iii. 1 9. Bat the sinner
does not so properly forsake sin in order to come to
Christ, as- he flies to him for deliverance from its
condemning guilt and^enslaving power. He is so far
from coming to God with a gift in his hand, even
of his own prayers and penitential tears, that his
convictions continue to follow him, if I may speak
so, through every lurking place, till he is entirely
subjected, till he is stripped naked and bare, and de-
prived of every shadow of excuse. Then it is that
salvation through a despised crucified Saviour be-
comes unspeakably amiable in all its parts, sin be-
comes more perfectly hateful, and an assured pros-
pect is obtained of its immediate mortification, and,
in due time, of Its entire and complete destruction.
J'lius faitli and repentance are involved in one ano-
ther ; tliey produce, and are produced by one ano-
D d 3

Sr4 A ITlACriCAL TIIEATISE

ther. They may be treated of distinctly, but they
cannot exist separately. So that whenever any of
them is found alone, or stands independent of the
other, that very thing is a sufficient evidence that
it is false and spurious.

3. From what has been said on this subject, we
may be enabled to judge what are the fundamental
and essential doctrines of the gospel, to which all
others are but subordinate and subservient. Rege-
neration, or the new birth, we are warranted to say^
after the example of onr Saviour, is absolutely ne-
cessary to salvation : *' Except a man be born again,
he cannot see the kingdom of God." If any man,
therefore, depart from this truth, he makes ship-
wreck of the faith, and will at bist be found to fight
ogainst God. It i§ ako plain, that the reconciliation
of a sinner to God must be through the blood of the
atonement i *' For other foundation can no man lay
than that is laid, which is Christ Jesus," 1 Cor.
iii. 11. If any man hold by, and build upon thi&
great foundation, he shall be finally accepted, though
many things may be found in him justly blame-
worthy. Nor is it easy, indeed, to say what degree
pf error and misapprehension concerning these truths
themselves, may be consistent with abiding by the
substance. But certainly all who directly and open-
]y oppose them, may be said ** to bring in damna-
able heresies, even denying the Lord that bought
them, and to bring upon themselves swift destruc-
tion,'' 2 Pet. ii. ].

This may teach us what judgment Christians
ought to form of the many parties and factions
which divide the visible church. There may be

ON REGENERATION. 315

smaller differences wliich keep them asunder on
earth, while in faith and in love to an unseen Sa-
viour they are perfectly united. We are told that
God shall gather his elect from the four winds, and
that " many shall come from the east and west, and
shall sit down with Abraham, and Isaac, and Jacob,
in the kingdom of heaven," Matt. viii. 11. I al-
ways think with much pleasure on the perfect union
of this great and general assembly of the church of
the first-born. Then, all other distinctions, all other
designations, shall be abolished, and those shall make
one pure and unmixed society, who have received
" a white stone and a new name," and ** whose
names are written in the Lamb's book of life."
The prospect of this should keep us from immode-
rate resentment, at present, against any of whom we
have reason to think that they hold the foundation,
are acquainted with real and practical religion, or
have had experience of a saving change.

No man indeed can deny it to be just, that every
one should endeavour to support that plan of the
discipline and government of the church of Christ,
and even the minutest parts of it, which appear to
him to be founded upon the word of God. But still
sound doctrine is more to be esteemed than any
form. Still we ought to consider the excellence of
every particular form, as consisting in its fitness to
promote or preserve the knowledge of the truth,
and to carry on a work of illumination, conviction,
and conversion, to the saving of the soul. Would
any Christian shew that he is of a truly catholic dis-
position, let him discover a greater attachment to
those even of different denominations, who seem to

^i^O A PrtACTJCAL TREATISE

bear the image of God, than to profane persons, [fe
Hieir apparent or pretended principles what they
will. I.et us pay some regard to other distinctions,
but still the greatest regard to the most important of
all distinctions, that x>f saints and sinners.

4. As this great distinction divides the whols
liuman race, and is so very important in its conse-
quences, It't me earnestly intreat every one who
peruseth this treatise, io- bring the matter to a trial
with regard to himself. Answer this question in se-
riousness. Whether do you belong to the one class
or the other ? We are dropping into the grave from
day to day, and our state is fixed beyond any possi-
bility of change ? What astonishing folly to continue
in unccrtaint}^ wliether we shall goto heaven or hell,
whether we shall be companions of angels or assc-^
ciates vvitli blaspheming devils to all eternit}^ ? No-
thing, therefore can, be more salutary, than that yea
makean impartial search into your present character
nnd state. If you have ground to conclude that you
are at peace with God, what an unspeakable source
of joy and consolation ! If otherwise, there is no
time to lose in hastening from the brink of the piti
May I not with some confidence make this demand'
of every reader, that he would set apart sometime,
and apply with vigour and earnestness to the duty
of self-examination ? Is not this demand reasonable?'
What injury can you suffer by complying with it ?
Will conscience permit any to continue unreproved'
in the neglect of it ? Have you read so much on the
subject of regeneration, and are you unwilling to^
reap the benefit of it ? Let every one, without ex-
ception, take up or renew this grand inquiry, * Am>

ON REGENERATION. 317

I in Christ ? that is, Am I a new creature or not?
Am 1 a child of God ? or do I still continue an heir
of hell?'

5. As it is more than {)robab]e there will be some
readers wlio are, or have reason to suspect themselves
unrenewed, I would now come as an ambassador
from Christ, and endeavour to negotiate peace.
Wherefore, «* as though God did beseech you by
me, I pray you in Christ's steafl, be ye reconciled
unto God," 2 Cor. v. 20. While I attempt this,
I desire to do it under a just impression of the great
and principal truths which have been illustrated on
this subject. I know that this change is a work of
the Holy Spirit of grace ; that he only can bring a
clean thing out of an unclean ; that without his ef-
fectual blessing, the clearest and most conclusive rea-
soning directed to the understanding, the most warm
and pathetic application to the affections, will be al-
together fruitless. I know that great natural abili-
ties are often perverted and abused ; that the soundest
reason in worldly things, and the most brutish folly
in matters of eternity, are often joined together;
that n)en may be learned scholars, eminent politi-
cians, active merchants, skilful tradesmen, and yet
blinded sinners, whom no instruction can enlighten,
whom no warnlno- can alarm. But I know and be-
iieve, at the same time, that God " whom I serve
with my spirit in the gospel of his Son," is able to
make '* his word quick and powerful, sharper than
a two-edged sword, piercing even to the dividing
asunder of soul and spirit, and of the joints and mar-
row, and a discerner of the thoughts and intents of
the heart," Heb. iv. 12. There is an express ap-

318 A PRACTICAL TREATISE

pointment that the wieked shall ** receive warning,"'
and in this way alone the watchman can ** deliver
his own soul.'* It is also agreeable to reflect, th(?t
wlien God giveth '* a door of utterance," he is also
often pleased to give " a door of faith,*' which I
pray may be the case with many who read this dis-
course, for Christ's sake.

Let me therefore repeat in your ears this truth,
and may God Almighty by his Spirit carry it to
your hearts, that "except a man be born again, he
cannot enter into the kingdom of God." Every
child of Adam, by nature, is at enmity with God,
and must either be renewed in the Spirit of his
mind, or perish eternally. It is of no consequence
what you are as to outward station, if you are not
reconciled to God; it is of no consequence what you
are as to outward profession, if you are not inwardly
changed. God is no respecter of persons, and^ there-
fore, whether you are high or low, rich or poor ;
whether you are of one denomination of Christians
or another, if you have not been the subjects of a
renewing and sanctifying work of the Holy Spiri$^^
you are ehiklren of wrath, and if you die in that
condition, must ** go away into everlasting punish-
ment.'* To reflect seriously but for a few moments
on this truth, and that every one of us is so deeply
concerned in it, one would think might be sufficient
to alarm us all, either for ourselves or for others,
or for both. Who could imagine that this weak
flesh, so frail in its nature, antl so easily taken to
pieces, should yet so harden as against the impression
of approaching eternity ! But is tliere any hope of
relief? Yes there is, and that as universal as the

CN JMXiENERATiON. 3i9

ckitiger. Tlie coiuiiiiiiisioii is unliiiiitecl : " Go ye
i«to all the wurkl, and preach the gospel to every
creature/* Mark xvi. 1,').

In order to make this exhortation the more di-
stinct and eflectual, 1 shall endeavour to address it
i« a particular and separate manner to the following
classes: the rich and the poor ; the young and the
old; the self-righteous and tlie chief of sinners. -
I would preach the everlasting gospel to the rich
and aflluent, on whom (as the world chuses to ex-
press it) fortune smiles, who are well and plentifully
supplied with every present conveniency. The pro-
phet Jeremiaii, in tryinf]!; the success of his message,
says, *' I will get me unto the great iucn, and will
bpeak unto them," Jer. v. a. It is indeed a matter
of no small difficulty often to persuade such to hear
the truths of the gospeh Let them not be offended
while I mention the words of our blessed Saviour:
•* Verily I say unto you, that a rich man shall hardly
enter into the kingdom of heaven." And again, " I
say unto you, it is easier for a camel to go through
the eye of a needle, than for a rich man to enter
into the kingdom of God," Matt. xix. iJ3, 24,
When the world is pleasing and inviting, it is ready
to engross our attention, to possess our esteem, and
to attract our homage. Worldly grandeur is very
ready to inspire the mind with pride and selt-sufri-
ciency, which is, of all other thhigs, the moht de-
structive of real religion, and which is particulai ly
opposite to the humbling and seli-abasing doctrine of
salvation by grace. The great and fashionable
world is still in danger of the offence of the cross.
Denying themselves, bearing proiane scorn, morti-

320 A PRACTICAL TREATISE

fying the flesh, loving and following a crucifieii
Master, are hard lessons indeed to men of wealth
and affluence.

But suffer me to warn all such, not to " trust in
uncertain riches." Place not your happiness in so
unstable a possession,. How strong, as well as how
just, the wiseman'sexpressions ! "Wilt thou set thine
eyes upon that which is not: for riches certainly make
themselves wings, they fly av/ay as an eagle towards
heaven," Prov. xxiii. 5. Behold I preach the gospel
to you, and offer you the true riches. However
pride may make you fondly flatter yourselves, how-
ever your greatness or wealth may deter others from
treating you with plainness and sincerity, you are
sinners of the race of Adam, you are lost in him by
nature, you are transgressors in practice, and liable
to divine wrath, from which there is no shelter but
in the blood of Christ. It is but a very little time
that your worldly greatness can endure. Death
shall write vanity on all created glory ; and nothing
else shall screen you from the wrath of the almighty
Judge in the last and great day. There the rich and
the poor, the prisoner and the oppressor, shall stand
upon a level before the Maker of them all. Em-
brace, then, while yeu may, the mercy of God.
Put on the spotless robe «f your Redeemer's righ-
teousness, and value it more than purple and fine
linen, or the most costly attire. Seek the bread of
life which came down from heaven, and value it
more highly than the most sumptuous and delicate
fare. Be not ashamed of a crucified Saviour. En-
dure with a noble firmness the disdainful smiles of a
scoffinc: world. O how amiable is the union of hiirh

ON REGENERATION. 321

statioH and piety, honour and humility, wealth and
>^eir-denia], with a resolute profession of the gospel !
Blessed is the memory of Joseph of Arimathea, an
honourable man, and a counsellor, who boldly beg-
ged, and honourably inteiTed the body of our Lord,
after it had been crucified at the instigation of cor-
rupt priests, and pierced by the inhumanity of bru-
tal soldiers. May the Lord God of nature bless and
increase your substance, and make every thing you
do to prosper, but in his mercy deliver you from
despising the gospel, dying impenitent, and lifting
up your eyes in torments !

2. Let me preach this gospel to the poor. It
was the glory of the gospel that it was preached to
tlie poor, and given by our Saviour himself as one
of the marks of tlie Messiah's arrival, that " the
gospel was preached to the poor." Very suitable
was this to their state, good news were brought to
them in their distress. But think not, my brethren,
that your being poor is enough of itself. It may,
indeed, preserve you from many temptations to
which the rich are exposed, and it ought, one woukl
think, to constrain you to seek to be rich towiuds
Crod. But, akis, this is not al^A'ays the -case ! and
when -it is otherwise, how does it make every con-
siderate heart bleed with compassion and tenderness !
() unhappy they who are both poor and profane,
iuiserable in time and miserable to eternity, desj^iscd
<m earth, and outcasts for ever ! Pitiable case in-
deed !

But does not the S;ivIour of sinners beseccij you
to be reconvl.'cd unto God ? lie intrciUs vuu tc

Vol. I. L e

A PRACTICAL TREATISE

come unto liim that you maj have Hfe. He regard-
eth not the persons of men, but values a precious^
innnortal spirit as much in a mean cottage as in a
splendid palace. Your rags and nakedness can be
no hindrance to your obtaining his favour. He
counsels you " to buy of him gold tried in the fire,
that you may be rich; and white raiment that you
may be clothed." But O consider that you are na-
turally much more loathsome by sin than by pover-
ty. Humble yourselves deeply in the sight of God.
■Fly for refuge to lay hold of the hope set before
you. Accept of a free pardon of all your sins
through the blood of Christ, and of his Holy Spi-
rit to enable you to love and serve liim. Rejoice
in your portion as all-sufficient and full, and in the
covenant of peace, as " ordered in all things and
sure." Go in the spirit of adoption to your recon-
ciled Father in Christ, and ask of him your daily
bread. Do not envy the prosperity of others, since
it is not material v/hether you shall live in plenty
and sleep on a bed of down, or live in straits and
lie on a dunghill, compared to what shall become
of you for ever. But, above all, be not so mad as
to envy sinners an unsanctified prosperitj'. Hather,
when you see a man of opulence despising the Sab-
bath, or hear a wretch in a gilded chariot profaning
his Creator's name, be ready to say, ' Shall I com-
plain of poverty, when my Lord and Master had
not where to lay his head? No; let me, on the
contrary, bless that adversity which caused me to
consider. Let me be very thankful for that humble
station which gives me access to communion with
God, and does not waste my time with crowds of

ON REGENERATION. 323

company. Who knowctb whether I should have
retained my integrity, if I had been constantly sur-
rounded with profane gaiety, swimming in pleasure,
beseiged by flatterers, solicited by sensualists, beset
witli temptations ? O that I may be possessed of the
pearl of great price, reconciled to God, united to
Christ, adorned with divine grace, and that I- may-
be my Redeemer's at his second coming !'

S. I would preach the gospel to those who are
but yet in the morning of life. This is the most^
pleasant and hopeful part of a minister's work.
Happy are you, my dear children, who have been
so early called into God's vineyard, but infinitely
more happy, if you are inwardly and fully deter-
mined to comply with the call. 1 beseech you-
*^ Remember your Creator in the days of your
youth, while the evil days come not) nor the years
draw nigh when you shall say you have no pleasure
in them,'* Eccl. xii. 1. Eearly piety is exceeding
lovely in the eyes of the sober part of mankind,
highly acceptable to God, and will be infinitely pro-
fitable to yourselves. Be not enticed with the de-
ceitful promises and false pretences of worldly en-
joyments, which are so I'eady to inflame your pas-
sions, and so warmly solicit your love. Believe the
testimony of all, without exception, who have gone
i>efore you, and have left this record written on
created comforts, that they arc " vanity and vexa-
tion of spirit." Believe it, you have entered on a
world oi' sin and sorrow. You may feel the early
stirrings of corruption in yourselves, and see its ma-
nifest and manifold fruits, botii in yourselves and
others. Alas ! are there not some young persons-
L e 2

S24f A PRACTICAL TREATISE

who learn, as their first language, to blaspheme theit
Maker's name ? ^lany children who cannot work
are expert in sinning. Alas ! your hearts are natu-
rally far from God. You '* go astray as soon as
you are born, speaking lies."

Be persuaded, therefore, to fly to the blood of
Christ, the precious .blood of Christ, *' who loved
you, and gave himself for you." He died upon the
oross to save you from the hell which you have de-
served by your sins j and he graciously invites you,
saying, *' Suffer the little children to come unto me,
and forbid them not, for of such is the kingdom of
God," Markx. 14. Blessed are those children who^
like their Saviour, advance in wisdom as in stature,
Aiid " in favour with God and man." Let young
persons in general remember, as they are growing
up, that all the early opportunities of instruction
which they have enjoyed, especially such as have
been brought up under the inspection of pious pa-
rents, will greatly aggravate their guilt if they con-
tinue to desoise them. For this reason some, I wish
I could not say many, qre old in sin when they are
but young in years. Wherefore, without further
delay, betake yourselves to God in Christ ; learn
and love your lledeeujer's name ; and let the life
that you live in the flesh be a life of faith on the
Son of God and only Saviour of the wovkl. Your
early entrance on a religious life will make you re-
gular, established, useful, fruitful Christians. If you
are to continue long in the world, it will greatly
contribute to the sweetness and serenity of life ; and
if it be the will of God that you should die soon, it
will make you meet for the inheritance of the saints

ON REGENERATION. 35?.5'

in light. There is something very ten'ible in the
death (often the unexpected death) of young per-
sons, in the bloom or middle of life, plunged in sen-
suality, inflamed with lust, and bent on sin of every
kind. But, blessed^ be Gpd, there are also some
agreeable instances of young saints quickly ripened^
by divine grace, thoroughly mellowed by early af-
fliction, resigning the world, not with submission
only, but pleasure, and taking wing to a land of
i-est and peace, v/here *' the inhabitants shall not-
say, 1 am sick ;" and ** the people that dwell-
therein shall be forgiven their iniquity," Isa, xxxiii,
24..

4* I must now preach the gospel to those whc
are old, who, having gone through many vicissi-
tudes, are perhaps tottering, upon the brink of the
grave, and drawing near to ** the house appointed
for all living." And I do it because my office ob-
liges me to preach the gospel to every creature.
There is but little pleasure in addressing such, be-^
cause there is but little hope of success. May I not
suppose that some one, or more, may be led to per-
use this discourse, who have many years resisted the
calls of the gospel, and have been long accustomed
to do evil ? What cause have you to admire the
mercy of God, that you are not now *' in the lake
which burnswith fire and brimstone for evermore?"
Have you not followed many of your equals in age
to the church-yard, and committed their bodies to
the dust ? What preparation have you madcj^in con-
:^equcnce of the reprive allowed you and the admo-
nitions given you ? Hear then once more the joyful-
Ee3

526 A PRAGTieAL TREATISE

sound : Believe in the name of the Son of God, that
you may have life through his name. Fly to his
blood that you may obtain the forgiveness of your
sins, and an inheritance among them who are sancti-
:8ed. He, and none else, is able to deliver youw
Cry to him, that he may breathe upon the dry
bones, and they shall live. Though you are har-
dened in profanity, though you are besotted in sen-
suality, though earthly mindedness has overspread
you like a leprosy, his right hand and his holy arni^
will get him the victory. He is able to create you
anevi^ unto good works ; and, as you are already
monuments of his patience and forbearance, to make
you to eternity the happy monuments of his sove-
reign and almighty grace. Is there now any re-
mauling objection ? Is there yet any room for far-
ther delay ? Hath not time shed its hoary hairs up-
on your heads, and drawn its furrows upon your
brows ? Make haste, then, and fly for your lives^
lest you lie down in sorrow, and make your bed in^
hell.

5. Let me preach the gospel to the self-righteous.
By the self-righteous I mean those who trust in an-
outward, lifeless form of duties, in a character form-
ed upon worldly prudence, and a few of the most
common offices of civility between man and man 5
especially those, if any such have persisted in reading
this discourse to the close, who despise the doctrines
of the grace of God. Do any of you lean to the
fashionable scheme of irreligious, pretended mora-
lity ; and, when you are at liberty, treat the doc-
trine of free grace, and of Christ's righteousness and
merit, with contempt and scorn. As the full soul

ON RLGENEUATION. 327

loathctli the honey-comb, so the self-righteous soul
spurns at the riches of divine mercy, and Jikes not
the incessant repetition of the name of Christ. Your
guilt is of the darkest and deepest dye. Your dan-
ger it is impossible to conceive or express. What
views have you in drawing near to a holy God in
solemn worship ? or what meeting do you expect
with God, when he sitteth upon the throne of his
lioKness in the day of judgment ? Do you ever,
though in the slightest manner, make conscience of
the duty of selt-examination ? May I not have some
hold of you by that quarter ? What satisfaction have
you in your own hearts ? Dare you tell us now wliat
passes there? Othe power of self-deceit ! You would
be covered with confusion, did but the work! knowr
the soul pollution that lodges within you; how much
less shall you be able to stand the strict and impar-
tial judgment of the great Searcher of hearts ?

Do but open the book of God, and what page
will not condemn you ? This sentence stands uncan-
celled against you, " Cursed is every one that con-
tinueth not in all things that are written in the book
of the kw to do them. Out of your own mouths
will you be judged, ye wicked servants. Thou
that makest thy boast of the law, through brcakint»*
the law, dishonourest thou God ?" Bring forth youy
boasted raorahty, and let it be put to the trial. Will
you, or dare you say, * I have loved tlie Lord with
all my heart, with all my soul, with all my mind,
and with all my strength ?' Will you say, * I have
loved his worship, and served him in public, in my
family, and in secret, and I hope he will accept of
it r 1 thiuk I am authorised to answer in his name,

328" A PRACTICAL TllEAl'ISE

* Was it worshipping me to be singing psalnaswitL-
your mouths, and not once-remembering their mean-
ing ? to be thinking of an hundred vain things when-
you were in the house of God? to be praising with-
out thankfulness, confessing without sorrow, and-
asking blessings without desiring them ? and to be
more attentive to the faces and dresses of others a-
round you, than to the frame of your own hearts ?
Was it hearing my word, to be criticising the style-
arid manner of the speaker, and laying hold, with-
the utmost eagerness, of every improper motion or
ill-chosen expression, as a fund of entertainment for
yourselves and your companions over your cups and'
bowls ? Or do you call your careless, hasty, drowsy
prayers, with long intermissionsj worshipping me ins
secret ?'

But perhaps you will rather chuseto trust to the.
duties of the second table, and what you ow-e to yourr
neighbour. Perhaps you will say, I have been ho-
nest in all my dealings, and never wronged any man f
nay, I have been kind and charitable, have dealt my.
bread to the hungry, and supplied the wants of the
afflicted and poor. I answer, in the name of God^
* Many have been your defects even in these duties^ .
but supposing it to be so, you have not feared me.
It might be from pride, from fear of censure, from
prudence ; but it was not in obedience to me, for I-
was not in alb your thoughts. Was it your duty to
your neighbour to make a mock at his sins, to lead
him into intemperance, to despisehim in your hearts^
and ridiculeiiimin your conversation ?' In one wordy
Do but examine all your righteousnesses, they will
♦' be found a& filthy rags before. God.'* Trust not

ON REGENERATION. 329

in such a '' refuge of lies." The bed is shorter
than '* that a man can stretch himself on it, and the
covering narrower than that he can wrap himself in
it," Isa. xxviii. 20. Believe it, tliere is no salvation
in any other than in Christ. His atoning blood will
reconcile you to God ; his grace and love will cap-
tivate your souls ; his holy and blessed Spirit will
write his laws in your hearts. Bcli^n'e in him, and
you will be more holy than ever, and yet stand
astonished at your profane and blind pride and va-
nity. He will create in you a clean heart, and you
will then blush at the thoughts of your remaining
pollution. You will apply yourselves to his service
with zeal and diligence, and yet still say you are
iniprolitable servants. One view of the cross of
Christ will make sin more odious than a thousand
fine descriptions of the beauty of virtue, which com-
monly serve only to nourish and fortify the pride of
man. If ever you desire to see the face of God in
mercy, or to dwell in his presence, believe in Christ,
for there is no other way to the Father.

6. In the last place, suffer me to preach the gos-
pel to the chief of sinners. It is the glory of our
iledccmer, that he *' saves to the uttermost all that
come to God i)y him."" The dignity of his person,
the greatness of his sulicrings, and the infinite value
of his atonement founded on both, makes him
*' mighty to save." Let such sinners attend to this
who are without excuse, whose hearts have been a
sink of the greatest impurity, vvhose lives are stained
with the foulest and grossest crimes, whose sins have
been numerous, and heinous, and scandalous ; who
have no plea to oOcr, but are sensible that they have

530 A PRACTICAL TREATISE

justly merited the wrath of God in its utmost ri-
gour. Let such attend to this as are trembling at
the thoughts of a righteous judgment, and saying,
** It is a fearful thing to fall into the hands of the
living God. — Men and brethren, what shall we do ?"
Behold I bring you good tidings of mercy unmerit-
ed, pardon unsolicited, a full and fr^e remission of
all your sins. ** I have blotted out thine iniquities
as a claud, and as a thick cloud thy sins: return un-
to me, for I have redeemed thee." Receive this
testimony, and " set to your seal that God is true."
Think not to do injury to the grace of God, by
v/eaving a self-righteous cobweb, and refusing to
believe till you have laid down some rules of a new
life, and effected some partial reformation, as if you
would first save, yourselves, that you may be fit for
salvation by Christ. These hopes will soon be
dashed in pieces. Faith in the imputed righteous-
ness of Christ is the sihner'^s only plea. The more
vile you are in your own apprehension, the more
need you have *' to pat on Christ." The subse-
quent change of heart and practice must be the ef-
fect of his power, is a part of his purchase, and
ought to be received as his gracious gift. And 1
will venture to forte], that you will make the
greater progress in true holiness, the less you are
disposed to boast of or to trust in it.
• This I apprehend, is the gospel itself, styled in
Scripture, with the highest propriety, the *' gospel
of the grace of God." *^ Christ came not to call
the righteous, but sinners to repentance.'*' If you
will rely on him for salvation, he will shed abroad
the love of God in your hearts by the Holy Ghost,

ON REGENERATION. 3:> 1

^ hich will be a powerful and operative principle ol'
new obedience. I beseech you, therefore, in the
most earnest manner, not to reject the counsel of
,God against yourselves. Nothing can be more li-
beral, or more gracious than the offer of the gospel :
<* I will give to him that is athirst of the fountain
of the water of life freely." There is no sin of so
deep a dye, or so infectious a stain, but the blood of
Christ is sufficient to wash it out. There is not any
slave of Satan so loaded with chains, but he is able
to set him free. If you perish, it is of yourselves,
Iliave given you warning, from a sincere and ardent
coTiccrn for your everlasting interest; and may God
himself, for Christ's sake, by his Holy Spirit, eflfec-
rtualiy pctsnado you to ccniply with it. ^

j:nd of fol, /.

G. Caw, Priiiter.

Princeton Theologi

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